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was believed in that age to have been a type of the Messiah, who in the Jewish books is sometimes called the second Adam, is too well known to require a demonstration by quotations. Those, however, who may be desirous of verifying our assertion, will discover the required proof in Cabbala Denudata and Eisenmenger's Entdecktes Judenthum. But how could it have been otherwise? The prophetic institutions long before the captivity had studied the types of the law, and pondered on the antecedent prophecies, as Daniel describes himself to have meditated on those of Jeremiah, and thus formed conceptions of the character of the promised Messiah; and in later times, when Pharisaism sprang up, and with it an uncontrollable spirit of allegorizing, the just bounds within which the national studies seem formerly to have been confined, were broken down, and the fanciful was largely added to criteria defined of old. But to revert to our example: can it be imagined, that with the disposition to argue from the past to the future, from legal types and ancient events to things expected in the days of the Messiah, which we find in all the Jewish writings, the promise made to Eve of a Restorer immediately after the lapse of herself and Adam, should not have been fixed for completion in the Messiah? and that He, at least by the Pharisaic school, should not have been brought on that account

into a striking contrast with Adam the transgressor, much in the same way, as we find St. Paul drawing the contrast between him and Christ? The Apostle therefore, purifying and ennobling these prevalent notions, and showing the exact fulfilment of the promise in our Saviour, beyond all doubt afforded to those who heard him, and to those conversant with Jewish opinions, to whom he wrote, an evidence far more overpowering than we, from our little acquaintance with the habits and preconceptions of the people, can sketch to ourselves.

But there are other strong analogies between the two Adams: the first was of an earthly nature-the second of a spiritual. The first became subject to the grave-the second conquered the grave. The first entailed the usual antecedents of the grave-the second brought an antidote to their pains. The first destroyed the life-the second brought life and immortality. The first Adam was made "a living soul" -the second Adam was made "a quickening spirit." Into the first Adam was breathed by his Creator, a soul into the second, at his conception, Divinity. The first Adam was formed beyond the bounds of the garden of Eden, and afterwards transferred to it-the second was born in Bethlehem of Judah, and afterwards entered the Holy City. The first Adam was welcomed at his birth by celestials:

the second received the announcement of angels. The first Adam had power over all the created beings of Paradise-the second had dominion over the whole world. The first Adam received a bride, formed from himself-the second established himself a Church, which was his bride. The first Adam grieved when he saw the consequences of sin—the second for sin suffered on the cross. The first Adam, when conscious of disobedience, hid himself among the trees of the garden-the second, when about to expiate the sins of the world, retired to the garden of Gethsemane. But we might carry these analogies to a great length, were it necessary; but those which we have given are sufficient to show, how remarkably the first man Adam was typical of the second Adam, Christ.

After the promise of a Redeemer, the expectation of the Messiah was great. Thus, as we have already noticed, Eve expected to give him birth. Lamech entertained the same hope, evidently by the name he his Son: "And he called his name NOAH, gave (i. e. Repose or Rest,) saying, This shall console us from our toil, and from the pain of our labours from the ground, which Jehovah hath cursed'." But the expectations of Lamech were disappointed. Noah

1 Gen. v. 28, 29.

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was not the promised seed, but only a type of the great Conqueror who should bruise the serpent's head.

The scriptural points of typical analogy between Noah and Christ relate partly to his times, and partly to his character. With respect to the former, the long-suffering of God towards the impenitent race, whose impiety finally caused them to be overwhelmed by the flood', is compared to Christ's longsuffering towards sinners after his invitation to repentance and blessedness by his Gospel; and the destruction that came upon the old world, from which Noah was saved, is exhibited as præfigurative of the destruction which God shall finally pour out upon the ungodly, but from which his faithful servants shall be preserved. In Matt. xxiv. 37, also, the coming of the Son of Man in power and great glory to judge the world, is antitypically compared to the day when Noah entered the ark: and that state of false security and depravity, in which they who despised his warning voice were found, when the fountains of the great deep were suddenly broken up, and the windows of heaven discharged the flood upon a world of ungodly men, is mentioned as præfigurative of that in which sinners

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will be, when Christ shall appear with the voice of the archangel, and with the trump of God. The other typical points are vested in his character.

Noah was "a preacher of righteousness." Christ exhorted men to repent; his sermon on the mount is sufficient to give Him also the title. Noah was "perfect in his generations,"-Christ was "without sin." Noah prepared an ark to the saving of his house-Christ founded a Church for the protection of his disciples. Noah warned the world against the impending destruction-Christ warned it against the second desolation. Noah saw the people, after his warnings, “eating and drinking, marrying and giving in marriage," Christ looked into futurity, and saw the scoffers in the last days, which are described by St. Peter 2. Noah became "an heir

of righteousness," which is by faith,-Christ was the Son of God, and the bestower of that righteousness. Thus the scriptural evidence is ample to show how this patriarch was a type of the Messiah. The following quotation appears to be decisive. "By which also he went and preached unto the spirits in prison; which sometime were disobedient, when once the long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is,

1

2 Peter ii. 5.

2

2 Peter iii. 3—8.

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