ble part of his earth, and my delights were with the sons of men."* Secondly,―The constitution of Adam's nature prefigured the person of Christ. In Adam, an immaterial immortal spirit was united to a material earthly body, to constitute one perfect, living man; in Christ, the human nature was united to the divine, to constitute one perfect life-giving Saviour. The one a mystery of nature, the other a mystery of grace. The one, though incomprehensible, yet certainly known by every man to be true; the other though incomprehensible, yet by every christian believed to be true. Thirdly, The paternal relation which Adam bears to all the human race, beautifully represents to us Jesus the Son of God, as the spiritual father of all them that believe. The first man, Adam, says the text, was made “a living soul," that is, the source of a natural life, to them who had it not before; the last Adam was made "a quickening spirit," that is, the giver and restorer of a spiritual and divine life, to those who, having lost it, were "dead in trespasses and sins." The water in the conduit will rise to the level of its fountain, but can never mount higher. Thus Adam can communicate only what he was, and what he had himself; being therefore of the earth, earthly, he could only propagate an earthly existence; but the second man, being the Lord from heaven, can, and does, make his spiritual offspring "partakers of a divine nature." As every man, upon coming into the world of nature, the instant he draws the breath of life, bears the image of the first man whom God created; so from Jesus Christ, progenitor of them who believe, all who are regenerated, or born into the world of grace, derive their spiritual existence, and bear the image of him, from whom the whole family of heaven and earth is named. But Adam is the remote, not the immediate father of our flesh: whereas Christ is the immediate source of spiritual light and life to all those "who are born, not of blood nor of the will of the flesh, nor of the will of man, but of God."+ Fourthly,-Adam and Christ bear a striking resemblance in respect of dominion and sovereignty. When God had created man, "he blessed him, and said unto him, Have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth." "Thou hast made him," says the Psalmist, "a little lower than the angels; and hast crowned him with glory and honour. Thou madest him to have dominion over the works of thy hands: thou hast put all things under his feet. All sheep and oxen, yea, and the beasts of the field; the fowl of the air, and the fish of the sea, and whatsoever passeth through ↑ John i. 13. * Prov. viii. 22–31. the paths of the seas.' even in the days of his flesh, while he yet dwelt among men, not only possessed but exercised an unlimited authority over the whole world of nature, over things visible, and things invisible. The prince of the power of the air fled at his command: the boisterous elements heard and obeyed his word: disease, and death, and the grave fulfilled his pleasure. How much more justly, after his resurrection from the dead, when "declared the Son of God with power," could he say of himself, "all power is given unto me, in heaven and in earth?" and the Apostle also, concerning him, "God hath highly exalted him, and given him a name, which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth: and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." We see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honour. "And he must reign, till he hath put all his enemies under his feet." The sovereignty of Adam, however, was derived, dependent, limited, and might be forfeited: and his history, and our own experience feelingly assure us, “that, being in honour he continued not;” that the crown is fallen from his head, and the sceptre dropt from his hand. His derived authority was withdrawn by him who bestowed it; his dependent power was checked and curbed, because he had abused it; his limited empire was reduced to nothing, because he presumed to affect equality with his Creator; and having received dominion under a condition, failing in the condition, he forfeits his throne. But the sovereignty of Christ is inherent, independent, unlimited, and everlasting. "Unto the Son he saith, Thy throne, O God, is for ever and ever, a sceptre of righteousness is the sceptre of thy kingdom;" and the Son himself saith, "I lay down my life, that I might take it again. I lay it down of myself: I have power to lay it down, and I have power to take it again." "And I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me is greater than all: and none is able to pluck them out of my Father's hand. I and my Father are one." "* And Christ the Lord, Again, the sacred and pure matrimonial union established in paradise between Adam and Eve, was intended to prefigure the mys terious union, the pure and reciprocal affection of Christ and his church: in which also we follow the Apostle of the Gentiles in his epistle to the Ephesians, "for the husband is the head of the wife, even as Christ is the head of the church; and he is the Saviour of the body. Therefore as the church is subject | adulterous generation, but preserved unspotto Christ, so let the wives be to their own ted innocence; "he did no sin, neither was husbands in every thing. Husbands, love guile found in his lips." Adam by one offence your wives, even as Christ also loved the became guilty of the whole law, poured conchurch, and gave himself for it; that he tempt upon it, and transmitted his crime, might sanctify and cleanse it, with the wash- together with the punishment of it, to all ing of water by the word; that he might pre- mankind: Christ, by a complete obedience, sent it to himself a glorious church, not hav-"magnified the law, and made it honouring spot or wrinkle, or any such thing; but that it should be holy, and without blemish. We are members of his body; of his flesh, and of his bones. For this cause, shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery; but I speak concerning Christ and the church." able," approved himself unto God, and conveys the merit of his obedience and sufferings to all them that believe, for their justification and acceptance. Adam, aspiring to a condition superior to that in which his Maker placed him, not only failed to obtain what he aimed at, but also lost what he had; desiring to be as God, to know good and evil, he acFinally, The whole tenor of scripture quired indeed the fatal knowledge of evil, teaches us to consider Adam, the first of men, but lost the knowledge of good which he alas the covenant head and representative of ready possessed; and sinking himself, drags all his posterity, according to the order and down a devoted world with him: whereas course of nature; and Jesus Christ the Lord, Christ, for the voluntary abasement of himas the federal head and representative of all self, is exalted to "the right hand of the his redeemed, according to the election of Majesty on high," "for the suffering of death, grace. "For since by man came death, by is crowned with glory and honour," and man came also the resurrection of the dead."" lifted up on the cross, draws all men unto "For as in Adam all die, even so in Christ him." The moment we exist, in virtue of our shall all be made alive." 66 By one man sin relation to the first Adam, we die for an ofentered into the world, and death by sin; and fence we could not commit; so, we no sooner so death passed upon all men, for that all become united to the second Adam through have sinned." And "if by one man's offence, faith in his blood, than we become partakers death reigned by one, much more they which of a spiritual and divine nature, and heirs of receive abundance of grace, and of the gift everlasting life, in virtue of a righteousness of righteousness, shall reign in life by one, not our own. Being justified by faith, we Jesus Christ. Therefore, as by the offence of have peace with God, through our Lord Jeone, judgment came upon all men to con- sus Christ; and rejoice in hope of the glory demnation: even so by the righteousness of of God." In Adam, we are condemned for one, the free gift came upon all men unto one sin: in Christ we are justified for many justification of life. For as by one man's dis-offences. The history of Adam represents to obedience, many were made sinners: so by us a garden with one tree of life amidst many the obedience of one, shall many be made righteous."* But whatever admits of comparison, by bearing resemblance, must likewise admit of contrast, on account of dissimilitude: for what so like, as to be undistinguishable? What two persons are so much the same, as not to exhibit, to the least discerning eye, characteristical marks of difference? And indeed, the very particulars wherein the first and second Adam coincide, evince the infinite superiority of the one above the other, as well as those circumstances which could not possibly be in common between them. 66 that were good for food, and near to one that was pregnant with death: the Revelation of Jesus Christ exhibits to us a paradise, all whose trees are of one sort; whose fruit is life-giving, whose very leaves are salutary; trees of life which know no decay, never disappoint the gatherer's hope, never feel the approach of winter. Genesis presents to our trembling, astonished sight," cherubims and a flaming sword, which turn every way to keep the way of the tree of life." The Apocalypse discloses to our delighted eyes, angels ministering to them who are the heirs of salvation; and our ravished ears hear these glad accents bursting from amidst the excellent glory, Adam was assaulted of the wicked one, by a slight temptation; yielded; and fell: Christ was tempted of the devil, by repeated, vigor-"To him that overcometh, will I give to eat ous, and well-conducted attacks; resisted to the last; and overcame. Adam in paradise, became guilty, and miserable, and liable to death: Christ passed through a corrupted world, lived in the midst of a sinful and *Rom. v. 17-19. of the tree of life, which is in the midst of the paradise of God." "Let him that is athirst, come: and whosoever will, let him take the water of life freely." The grace of our Lord Jesus Christ be with you all. Amen. HISTORY OF CAIN AND ABEL. LECTURE IV. By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts, and by it he, being dead, yet speaketh.-HEBREWS XI. 4. A STATE of innocence was apparently of of communicating that natural life to others; short duration. The history of it contains for that Eve should become a mother, though but a very few particulars. To plunge the the pain and sorrow of conception and childhuman race into guilt and ruin was the work bearing were to be greatly multiplied. In only of a moment: but to restore mankind process of time she accordingly brings forth to life and happiness, employed depth of de-a son; and pain and sorrow are no more resign to contrive; length of time to mature membered, for joy that a man-child is born and unfold; and irresistible force to execute. into the world. What she thought and felt The history of the world is, in truth, the his- upon this occasion, we learn from what she tory of redemption. For all the dealings of said, and from the name she gave her newDivine Providence with men, directly or by born son. With a heart overflowing with implication immediately or remotely, point gratitude, she looks up to God, who had not out and announce a Saviour. To our first only spared and prolonged her life, but made parents, immediately upon the fall, a promise her the joyful mother of a living child; and was given, in general, indeed, but not in ob- who, in multiplying her sorrow, had much scure terms, of deliverance and recovery, by more abundantly multiplied her comfort. one who should be in a peculiar and proper Ease that succeeds anguish is doubly relished sense, "the seed of the woman." And it is and enjoyed. Kindness from one whom we far from being unreasonable to suppose, that have offended, falls with a weight pleasingly the skins employed to cover the shame of our oppressive upon the mind. Some interpretguilty first parents, were taken from victims ers, and not without reason, suppose, that she slain by divine appointment; who by the considered the son given her, as the promised shedding of their blood were to typify the seed, who should bruise the head of the sergreat atonement, styled in scripture "the pent; and they read her self-gratulatory exLamb slain from the foundation of the world." clamation thus, "I have gotten the man from But admitting this to be merely a fanciful the Lord." And how soothing to the materconjecture, we have the authority of God nal heart must have been the hope of deliverhimself to affirm, that the immediate descend- ance and relief for herself, and triumph over ants of Adam offered such sacrifices, and her bitter enemy, by means of the son of her looked in faith and hope to such propitiation: own bowels! How fondly does she dream "For by faith Abel offered unto God a more of repairing the ruin which her frailty had excellent sacrifice than Cain, by which he brought upon her husband and family, by this obtained witness, that he was righteous, God" first-born of many brethren!" The name testifying of his gifts, and by it he, being she gives him signifies "possessed" or a dead, yet speaketh." The history, charac-"possession." She flatters herself that she ter, and conduct of these two brothers, from has now got something she can call her own; the materials furnished us in scripture, are to be the subject of this Lecture. Adam, with the partner of his guilt and of his future fortunes, being expelled from Eden, and tumbled from all his native honours, enters on the possession of a globe, which was cursed for his sake. He feels that he is fallen, from a spiritual and divine life, from righteousness and innocence; that he has become liable to death; nay, by the very act of disobedience, that he really died to goodness and happiness. But the sentence itself which condemns him, gives him full assurance, that his natural life, though forfeited, was to be reprieved; that he should live to labour; to eat his bread with the sweat of his brow; and not only so, but that he should be the means and even the loss of paradise seems compensated by a dearer inheritance. If there be a portion more tenderly cherished, or more highly prized than another, it is that of which David speaks,* "Lo, children are an heritage the Lord and the fruit of the womb is ais reward. As arrows are in the hand of a mighty man; so are children of the youth. Happy is the man that hath his quiver full of them: they shall not be ashamed; but they shall speak with the enemies in the gate. But O, blind to futurity, with how many sorrows was this "possession" so exultingly triumphed in, about to pierce the fond maternal breast! How unlike are the forebodings and wishes of parental tenderness and partiality, * Psalm cxxvii. 3-5. to the destinations of Providence, and the discoveries which time brings to light! "And she again bare his brother Abel." The word denotes vanity, or a breath of air. Was this name given him through the unreasonable prejudice and unjust preference of a partial mother? Or was it an unintentional prediction of the brevity of his life, and of the lamentable manner of his death? But the materials of which life is composed, are not so much its days, and months, and years, as works of piety, and mercy, and justice, or their opposites. He dies in full maturity, who has lived to God and eternity, at whatever period, and in whatever manner he is cut off. That life is short, though extended to a thousand years, which is disfigured with vice, devoted to the pursuits of time merely, and at the close of which the unhappy man is found unreconciled to God. Behold this pair of brothers, then, growing in wisdom and in stature; gladdening their parents' hearts. They arrive at the age of reason, of vigour, of activity; they feel the law of God and nature upon them. Though the heirs of empire, they must labour for their subsistence-"Abel was a keeper of sheep, but Cain was a tiller of the ground."* The earth will no longer spontaneously yield ner increase. The clods must be turned up, and the seed must be cast into the furrow, through the care, foresight, and industry of man, else in vain will the heavens shed their influence; and in vain. will the blessing of the Most High be expected. That cattle may furnish either the fleece for clothing, or milk for food, they must be protected from inclement seasons, and ravenous beasts; they must be conducted to proper pasture, and provided with water from the brook. And this is the origin of the first employments which occupied our elder brethren in a state of nature. And here it is observable, that the different dispositions of the brothers may be traced in the occupations which they followed. Pious and contemplative, Abel tends his flock; his profession affords more retirement, and more leisure, for meditation; and the very nature of his charge forms him to vigilance, to providence, and to sympathy. His prosperity and success seem to flow immediately, and only, from the hand of God. Cain, more worldly, and selfish, betakes himself to husbandry; a work of greater industry and art; the necessary implements of which, suppose the prior invention of sundry branches of manufacture; and in whose operations, and their effects, art blending with nature, would claim at least her full proportion of merit and importance. But it is not the occupation which has merit or demerit; the man who exercises it, is the object of censure or of praise. It is not the husbandry of Cain, but wicked Cain the husbandman that * Genesis iv. 2. we blame; it is not the shepherd's life, but good Abel the shepherd that we esteem. And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the Lord. And Abel he also brought of the firstlings of his flock, and of the fat thereof; and the Lord had respect unto Abel, and to his offering:"* What is any condition, any employment, unconnected with, unsupported, unadorned by religion! How wretched a creature is the mere citizen of this world, whose views, pursuits, and enjoyments, all terminate in time! The man who sees not his comforts and his successes as coming from the hand of God; and whose heart rises not in gratitude to the Giver of all good, is a stranger to the choicest ingredient in the cup of prosperity. But can God, the great God, stand in need of such things as these? "Is not every beast of the forest his, and the cattle upon a thousand hills?" Yes, verily religion was not instituted for the sake of God, but of man: for man cannot be profitable to his Maker, as he that is wise, and good, and pious, may be unto himself. Religion is pressed upon us by the very law of our nature; and it is absolutely necessary to human happiness. Cain observes the fruits of the earth arrive at their maturity. He knows that all his care and skill, without the interposition of Heaven, could not have produced a single grain of corn. He had observed the seed which he cast into the ground, dying, in order to be quickened; he saw from putrefaction a fresh stem springing up, and bearing thirty, sixty, an hundred fold; and a powe more than human conducting this wonderful progress. Of the first and best, therefore, he brings an offering unto the Lord; not to en rich his Maker, but to do honour to himself Abel's flocks and herds likewise, through the blessing of the Almighty, increase and multiply; he adores the hand that makes his wealth; and presents the firstlings of his flock to the Lord. But, alas! his offering, in order to be accepted, must bleed and die. The innocent lamb which he had tended with so much care, had fed from his hand, had carried in his bosom, must by his hand be slain, must find no compassion from the tender shepherd's heart, when piety demands him-must be consumed to ashes before his eyes. “And the Lord had respect unto Abel, and to his offering. But unto Cain, and to his offering, he had not respect." What made the difference? Not the nature and quality of the things offered, but the disposition of the offerers. Our text illustrates and explains the passage in Genesis, "By FAITH Abel offered unto God a more excellent sacrifice than Cain." Cain came before God as a righteous man; Abel as a sinner. Cain brought an offering of acknowledgment; * Genesis iv. 3, 4. Abel a propitiatory sacrifice. Cain's gift be- | disobedience a slight evil, which introduced speaks a grateful heart: Abel's a contrite such desperate wickedness into the world; spirit. Cain eyes the goodness of God; Abel which transformed man into the most savage his mercy and long-suffering. Cain says, of beasts! "He rose up against Abel his “ Lord, I thank thee for all thy benefits to- brother, and slew him." Now was death for ward me; Abel, Lord I am unworthy of the first time seen; and seen in his ghastlithe least of thy favours." Cain rejoices in est form! Death before the time! The the world as a goodly portion; Abel, by death of piety and goodness! Death inflictfaith, discerns and expects a better inhe-ed by violence, and preceded by pain! Death ritance. Cain approaches, trusting in an imperfect righteousness of his own, and departs unjustified; Abel draws nigh, depending on the perfect righteousness of a Mediator, and goes away righteous in the sight of God. At embittered to the sufferer by reflecting on the hand from which it came; the hand of a brother, the hand which should have supported and protected him, which should have barred the door against the murderer, not borne the fatal instrument itself! length the feeble eyes close in peace; and the pain of bleeding wounds, and the pangs of fraternal cruelty are felt no more. The dust returns to the earth as it was, and the spirit unto God who gave it." The spirit returns to God, to see his unclouded face, formerly seen through the medium of natural objects, and of religious services; to understand, and to enjoy the great mystery of the atonement, hitherto known only in a figure. Happy Abel, thus early delivered from the sins and sorrows of a vain world! And thus death, at whatever season, in whatever form, and from whatever quarter it comes, is always unspeakably great gain to a good man. Such was the life, and such the untimely end of "righteous Abel;" for so our blessed Lord styles him, who fell a martyr to religion. The remainder of Cain's history; the short view given us of the character of his descendants, together with the birth of Seth, given and appointed of God to preserve the sacred line, to propagate the holy seed, in place of Abel, whom Cain slew; will, with the permission of God, furnish matter for another Lecture. Let us conclude the present, by setting up the character of Abel as an object of esteem, and a pattern for imitation. In what manner the divine approbation and displeasure were expressed, we are not informed; whether by a celestial fire seizing and consuming the one offering and leaving the other untouched; or by a voice from heaven, declaratory of the mind of God. But we are assured that it was sufficiently notified to the parties themselves. On Abel, undoubtedly, it had the effect which a sense of the favour of God will always produce upon a good mind, a mind which esteems the loving-kindness of the Most High more than life; sweet complacency and composure of spirit, "the peace of God which passeth all understanding." On Cain it produceth a very different effect; he was very wroth, "and his countenance fell." Men are often angry when they ought to be grieved; and remorse for their own unworthiness frequently becomes resentment against their innocent neighbours; and not seldom it changes into sullenness, insolence, and rebellion against God himself. Observe the goodness and condescension of God; he vouchsafes to reason with, to warn, and to admonish this peevish, petulant man; and gives encouragement to a better temper and behaviour. "If thou doest well, shalt thou not be accepted?" He promises to support him in his right of primogeniture, unworthy as he was "To thee shall be his desire, and thou shalt rule over him;" but at the same time, he points out the danger of persevering in impiety, and of prosecuting his resentments" If thou doest not well, sin lieth at the door." But the soul, of which envy, malice, and revenge, have taken possession, is lost to the better feelings of human nature; is deaf to remon-after we are dead. But reputation is the gift strance, and insensible of kindness. The in- of others: it is often gained without merit, nocent are simple and unsuspicious; intend- and lost without a crime. Whereas true ing no evil, they fear none. Cain, it would goodness is a real, unalienable possession; it appear from the letter of the narration, and cleaves to us in death; it accompanies us to the scene where the action is laid, decoyed the world of spirits; it instructs the world his brother into solitude, under the mask of while we live; it speaks from the grave; it familiarity and friendship; "he talked with shines in the presence of God in heaven. him," they were in the field. What a horrid Here, my friends, it is lawful and honourable aggravation of his guilt! A deed of violence! to aspire. Permit others to get before you in Murder! a good man's, a brother's murder! wealth or in fame; grudge not to your neighDeliberately resolved on, craftily conducted, bour the superiority in wit, or strength, or remorselessly executed! Was man's first beauty; but yield to none in piety, in purity, Faith in God, and in a Saviour to come; and the righteousness which is of God by faith, are the leading and striking features of this portrait; and by these, "being dead, he yet speaketh;" or if you choose to adopt the marginal reading, "is yet spoken of." It is a desirable thing to enjoy a good name while we live, and to be remembered with kindness |