ness: "I counsel thee to buy of me gold tried in the fire that thou mayest be rich, and white raiment that thou mayest be clothed, that the shame of thy nakedness do not appear." And Rev. 13,8, Christ is called the Lamb slain from the foundation of the world, in allusion to the firstlings of the flock which Abel offered, and probably were offered daily by others. As our first parents had no permission to eat flesh, and as no permission to eat flesh was given until after the deluge, (compare Gen. 1, 20, and 9, 31,) we may safely infer that these coats of skins were the skins of animals, which were offered in sacrifice, and the first sacrifices were lambs of the purest snow-white hue, pointing out the innocency and purity of the great propitiatory sacrifice, and the garments made of them were emblems of HIS righteousness, which alone could cover their spiritual nakedness, and shield them from the tempests of wrath divine. The history of Abel certainly agrees with this idea. He was a keeper of sheep, and brought of the firstlings of his flock, that is lambs. So also through all the dispensations of ceremonies, lambs were considered the brightest emblems, symbols, or types of Christ the Saviour. Mr. Henry, in his commentary, speaking of the passage "coats of skins," says: "These coats of skins had a significancy. The beasts, whose skins they were, must be slain to shew them what death is. It is supposed they were not slain for food, but for sacrifice, to typify the grand sacrifice which should, in the end of the world, be offered once for all. Thus the first thing that died was a sacrifice, or Christ in a figure, who is therefore said to be the Lamb slain from the foundation of the world. These sacrifices were divided between God and man, in token of reconciliation. The flesh was offered to God, a whole burnt offering; the skins were given to man for clothing, signifying that Jesus Christ, having of fered himself to God a sacrifice of sweet-smelling savour, we are to clothe ourselves with his righteousness, as with a gar. ment, that the shame of our nakedness may not appear.' Dr. Clark, in his commentary on the bible, says: "It is very likely that the skins, out of which their clothing was made, were taken off anima's, whose blood had been poured out as a sin-offering unto God. For, as we find Cain and Abel offering sacrifices unto God, we may fairly presume that God had given them instructions on this head; nor is it likely the notion of a sacrifice would ever have occurred to the mind of man, without an express revelation from God. Hence we may infer, 1st: That as Adam and Eve needed this clothing as soon as they fell, and death had not yet made any ravages in the animal world, it is most likely that these skins were taken off victims offered under the direction of God himself, and in faith of HIM who, in the fulness of time, was to make atonement by his death. And 2d: It seems reasonable also, that this matter should be brought about in such a way, that Satan and Death should have no triumph; when the very first death, that took place in the world, was an emblem and type of that death which should conquer Satan, destroy his empire, reconcile God to man, convert man to God, sanctify human nature, and prepare it for heaven.” The opinion of others, might be adduced, but it is needless. There can be no mistake here. It is, then, evident enough that the clothing, which God put upon our first parents, was symbolical of the righteousness of Christ; and it is evident, from the nature of the case, that the same symbolical clothing was put upon the children as upon the parents. The sacrifices which were offered by faith in Christ, and concerning which God himself testified his acceptance, make it evident that God himself did institute them, and give instructions concerning the nature of them, and the manner they must be offered, that they might be acceptable to him. This clothing, then, and these sacrifices, have ever been justly considered as signs, tokens, or seals of God's gracious covenant. That the term seed, used in the promise made to Eve, did include her natural seed, as well as Christ's, is evident, because this is the primitive and common acceptation of the term. That in this instance, it included Christ, no one ever disputed; and that it included her natural seed, as children, or posterity, is evident from the use of the term elsewhere. So Eve herself understood it; because, when Seth was born, she said, "The Lord hath appointed me another seed, instead of Abel whom Cain slew." When it is said, "Thy seed shall inherit the land.”—"Thy seed shall be as the stars of heav pression, "I will establish my covenant," that God's covenant had not only been exhibited, before the flood, but was well known; and that Noah well understood the expression, as one familiar to him, though there is no mention of the term covenant, until now. Again, chapter 7, 2, God says to Noah," Of every clean beast thou shalt take to thee by sevens, and of beasts that are not clean by two." Hence also, it is evident that a distinction, at some early period, had been made between clean and unclean beasts. This, also, Noah well understood. God says, "I will establish my covenant with you." your seed. After the flood, chapter 9, 3, God said unto Noah, and to his sons, "Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things." This was the first permission that was given to man to eat flesh. Previous to this, only the herb of the field, and the fruit thereof, had been given him for food. Again, chapter 9, 8: "And God spake unto Noah, and to his sons, saying, And I, behold, I do establish my covenant with you, and with your seed after you. Here, seed are expressly mentioned as being included in God's covenant, with their parents. Before, it was the woman, Eve and her seed; now it is you, and God goes "And with every liv. on to say, ing creature, that is with you, of the fowl, and of the cattle, and every beast of the earth, with you." ." It is no objection that the beasts are included. The earth, even the whole creation, had been cursed for the sin of Adam. Now, through the abounding grace of the second Adam, all temporal, as well as spiritual blessings are given to man. The earth is blessed. God giveth rain from heaven, and fruitful seasons, and filleth our hearts with food and gladness. Every living creature, of fowl, of cattle, and of every beast of the earth, was preserved with Noah in the ark, and now are included to receive blessing according to their natures, and the design of their creation. But doth God take care for cattle? Or, for man's sake is this spoken? For man's sake, no doubt, this is spoken. God preserveth, blesseth, and increaseth the cattle by thousands and by ten thousands. He maketh oxen strong to labor; but man hath dominion over them all. They are laid at man's feet; their flesh is given to man for meat, and their labor and strength for man's benefit. |