Page images
PDF
EPUB
[ocr errors]

command of God, eating of the forbidden tree, which was to be a witness for Adam, that he acknowledged God as his sovereign, or a token that he cast off his allegiance. But Christ was infinitely holy, and came to do the will of his Father, who is in heaven. God testified of him that he was his beloved Son, in whom he was well pleased.

As Christ and Adam were different in every thing which respected person and character, so they were also in the effects and consequences which their doings had upon others, as will be particularly noticed in its place. Besides: Adam, in the matter in which he was the figure of Christ, acted without any regard to those whom his deeds affected in their most interesting concerns. But Christ, in what he did, was actuated by a spirit of the most wonderful love and compassion for those whom his conduct affected. Nothing can be more remarkable than the indifference of the one, and the benevolence of the other, towards those who were concerned. Our Lord and Adam differed from each other in many other respects, which might be mentioned. But sufficient notice has been taken of their difference. Let us hasten to consider,

Secondly, some things in which Adam was a figure of Christ. Adam was the Father of an innumerable progeny, which were to descend from him in his moral likeness; in conformity to the universal course of providence, by which all creatures propagate their own likeness, not only in body, but in their natures and disposiVOL. V. No. 3.

tions. The whole race of mankind descended from him.This is revealed to us, and testi fied by the scriptures. Nor is it unlawful, where we have scripture testimony, to adduce other evidence also, for particular reasons. That mankind

are all of the same species is evident from the analogy of na ture, among other animals, for the progeny produced by the mixture of animals of different species, will never propagate, which does not hold true of the different colors and complexions to be found among mankind, and so proves by analogy, that they are all of the same species, and so derived from one common head, even Adam.

So Christ also is a Father. He is called the everlasting Father. For unto us a child is born, unto us a son is given, and the government shall be upon his shoulder, and his name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father. His seed is also an innumerable company which no man can number. Isaiah speaks of him as a Father having a seed, saying, When thou shalt make his seed an offering for sin, he shall see his seed.All his disciples are the sons and daughters of the Lord Almighty, because they are born of incorruptible seed-are created anew in Christ Jesus, and have his spirit. They derive their regeneration, or being quickened from spiritual death, from him, and from the agency of the holy spirit, whom he hath sent into the world. Christ, speaking of the new birth says, The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and M

The cond man is the Lord from
heaven. As is the earthy, such
are they also that are earthly, and
as is the heavenly, such are they
also which are heavenly. This
corruptible must put on incor-
ruption, and this mortal must
put on immortality. Christ is
the first fruits from the grave,
and the Apostle argues the cer-
tainty of the resurrection of his
people, from the resurrection of
their head. Indeed Christ will
raise the bodies of the wicked
also, but not as being their Fa-
ther, but their judge and execu-
tioher. They shall come forth
to shame and everlasting con-
tempt to the second death.-
And,
And, therefore, the Apostle,
when writing to the Corinthi-
ans, on the effect of Christ on
the bodies of his people, makes
no mention of the resurrection
of the wicked.

they that hear shall live.
Son quickeneth whom he will.-
These are his seed, and they are
like him in their moral charac-
ters, as the natural seed of Adam
are like their Father. Thus
Adam is an image of our Lord,
inasmuch as both are the com-
mon fathers of their respective
seed, who derive their moral
qualities from them; and so
are essentially affected by them.
For what is so essential, as the
moral qualities of a rational and
immortal being? In evidence
of this we read, "By one man
sin entered into the world, and
death by sin, and so death pass-
ed upon all men, for that all
have sinned." Thus sin, or an
evil moral character, is the con-
sequence of Adam's apostacy
to his posterity. But Christ
came to save his people from
their sins; and from his fulness
they have all received, and grace
for grace, even an abundance of
grace, and so became holy.-
They shall be like him, for they
shall see him as he is.

Further: Adam was a figure of Christ, in that his conduct affected the natural lives of his seed. And what Christ has done affects the natural lives of his seed, not indeed in the same manner; for one renders them mortal, and procures their death; the other raises them from the dead, and renders them immortal. On this subject the Apostle writes to the Corinthians. For since by man came death, by man came also the resurrection from the dead; for as 'in Adam all die, so in Christ shall all be made alive. Of the body he says, It is sown a natural body, it is raised a spiritual body. The first man is of the earth earthy; the se

a

Moreover : Adam was figure of Christ, in that the consequences of what they both did, were to their respective seed, of the most interesting nature, as to their standing with God. By one man came sin into the world. And as Adam introduced sin into the world, and all have sinned, so their standing with God is a state of condemnation for their sins.The wages of sin is death, death hath passed upon all men, for that all have sinned. The judgment was by one to condemnation. By the offence of one judgment came upon all men to condemnation. By one man's disobedience many were made sinners. We are not, however, to understand by this, that men are condemned for Adam's sin, or that they will at the day of judgment be called to. answer for it, or be punished as

though that were their sin. They will be condemned only for their own sins, yet their sins are the consequence of Adam's apostacy, from whom they have received their natures and moral propensities. All derived from him, are such as the fountain from which they proceed-are sinful, and hence every one deserves death for his own sin.All are condemned-his whole posterity are ruined.--But as Adam ruined all his seed, so the free gift through grace by Jesus Christ is much more efficacious on his people. Their standing with God is a state of full justification. Not merely in consequence of the atonement of Christ, as condemnation came in consequence of the sin of Adam, but by virtue of his atonement and righteousness. Adam could not be the means of condemnation, only as his seed was sinful also. But Christ's atonement is the meritorious ground, and the only meritorious ground of the justification of his seed. And therefore it is written, But not as the offence, so also is the free gift; for if thro' the offence of one, many be dead, much more the grace of God, and the gift by grace, which was by one, Jesus Christ, hath abounded unto many. Here is a vast difference. Adam was but the occasion of the condemnation of his posterity, Christ the meritorious cause of the justification of his children. Adam's seed are condemned only for their own sins, Christ's are justified, not for their own righteousness at all, but only for the sake of their Redeemer. This is one part of the superior efficacy of which the Apostle speaks. This superiority cannot respect the

numbers affected by Adam and Christ, for surely no more can be saved by Christ, than were lost by Adam. The preemi nency which the Apostle gives, must therefore respect the effi cacy of Christ in justification, and not in the numbers justified. Therefore, as the numbers are not respected, the reasoning of the Apostle does not give us any information how many will be justified; though perhaps more will be eventually saved by Jesus Christ, than will be finally and forever lost in consequence of Adam's sin.

[ocr errors]

Again: Another thing in which "the offence" by Adam is not as "the free gift" by Jesus Christ, the Apostle notices in the 1st chap. of his epistle to the Rom. and which is this, Christ saves his people, after they were ruined by Adam, and notwithstanding all the opposing influence of the apostacy for their destruction; and besides this, he saves them notwithstanding all the many offences that they have themselves committed. Many of those whom Christ saves are among the number of the chief of sinners. Their guilt is incalculable, and yet Christ's atonement is sufficient for their pardon; whereas the sin of Adam could not bring condemnation upon any that were themselves righteous. In this respect the difference between them is great, and the preeminence is infinitely on the side of Christ. Adam was in this matter as faint a figure of Christ as the brazen serpent on a pole was, as the type of Christ upon the cross. Where sin hath abounded, grace did much more abound. And not as by one that sinned so is the gift, for the

judgment was by one to condemnation, but the free gift is of many offences unto justification. The Apostle also, in this connexion, mentions another thing, in which Christ as the head of his spiritual seed is much greater than Adam, and in which, to prevent any mistake, he limits the effect, and confines it to those only who have received abundant grace and mercy from Christ. For if by one man's of fence, death reigned by one, much more they which receive abundance of grace, and of the gift of righteouness, shall reign in life by one, Jesus Christ. That is, if death reigned by means of one man's offence, much more shall they reign in life by Christ, who have themselves received from him abundance of grace, and are justified by his righteousness. Those who have already received grace from Christ, have by that an assurance of justification thro' his glorious redemption. Their faith is the substance of things hoped for, and the evidence of things not seen the earnest of their future inheritance in glory, and an assurance, by way of benefits already received, that they shall inherit the promises. This teaches us clearly that the application of the benefits is only to the spiritual seed of Christ, who partake of his spirit.

Again Another thing in which Christ has the preeminence over the figure, is the glory to which his children shall be exalted. They shall rise to an unspeakably greater height of blessedness and glory, than that from whence they have fallen, thro' the apostacy of Adam. They are interested in an infinite righteousness, the righ

teousness of Christ. Whereas by the covenant of works, had they continued holy, they could have been interested only in their own righteousness, as the ground of favor and rewards. Their exaltation also will now redound to the glory of Christ alone, whom the Father delighteth to honor, and who is worthy that for his sake, blessings' should be bestowed with an unsparing hand, upon those whose exaltation is the glory of their Redeemer. They shall not be restored to Eden, but to heaven itself, where they shall be in union with their Lord, as the members are united to their head. In this respect therefore, | Christ is vastly superior to A. dam.

We shall notice one thing more, in which Adam was a figure of Christ. As Adam's offence brought condemnation on all men, so the atonement of Christ is abundantly sufficient for all: "God is in Christ reconciling the world to himself."

-Salvation is offered to all: "Look unto me all the ends of the earth and be saved."And all men without exception may if they please receive it: "Whosoever cometh unto me I will in no wise cast out.". Those who, as Christ's seed, will follow Christ's steps, as Adam's seed follow Adam's steps, shall share the blessings. There is no defect or limits in the atonement, which might render it insufficient for the salvation of the whole human race. Those who are lost, are not lost for want of sufficient atonement, but because they will not come unto Christ that they may have life. "This is the condemnation, that light has

come into the world, and men have loved darkness rather than light." And how shall they es

sons and daughters of the Lord Almighty.

One inference which the A

cape, who neglect this great sal-postle draws from the considervation.

The preceding observations remind us of our vile original; we are of the first man, who was of the earth, earthy, depraved, and ruined. Our sinful natures, as much as our bodies and souls, are derived from our parents, in a long line of succession back to Adam. To this purpose it is written, "Man that is born of a woman is of few days, and full of trouble.And dost thou open thine eyes upon such an one? Who can bring a clean thing out of an unclean? Not one." 66 Behold I was shapen in iniquity, and in sin did my mother conceive me." All derived from this

original is corrupt; and our depravity is discovered, as soon as we become able to discover our moral natures.

Therefore we stand in the most pressing need of being born again, of incorruptible seed; of being quickened and made alive in Jesus Christ, that we may be translated from the family of the first man, into that of the second-from our corrupt head, to that which is heavly. Hence Christ calls us to believe on him, with the assurance, that with our faith, we shall have power to become the sons of God. We are not debtors to the flesh, nor to the first man, for that apostacy, by which our natures are vitiated; but we are infinitely indebted to the second man, through whose benevolence we may be the children of God, and enjoy the titles, privileges and inheritance of the

God

ations we have noticed, and which claims the attention of all who consider themselves of the family of Christ, is the baseness of committing sin, because we believe ourselves not under the law, but under grace. "Shall we sin because we are not under law, but under grace? forbid." "Shall we continue in sin, that grace may abound? God forbid." Such discover a different spirit from the family to which they pretend to belong, and have reason to regard the admonition given them in the following words: Now if any Christ, he is none of his.”. man have not the spirit of

66

Prospect of the state of Religion

on the Continent of Europe; taken from "The Religious Monitor or Scots Presbyterian Magazine," published in Edinburg, March, 1803.

THE present age has exhibunprecedented and

eventful vicissitudes. Their probable influence upon the interests of Europe, the balance of power, or the fate of nations, now engrosses the attention of politicians and speculatists. Serious and reflecting minds, at the same time, cannot fail to observe new aspects of the state of religion in the world, and interesting circumstances, which seem to forebode to it a more extensive reception. It has been generally remarked, that, from the consideration of the awful convulsions which pernicious opinions have fomented abroad, a greater external reverence has

« PreviousContinue »