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can he know them, because they
are spiritually discerned but he
that is spiritual judgeth alf
things."
things." For want of a spiri-
tual taste, he has no relish for
spiritual objects-they are fool-
ishness to him-and for want of
a spiritual discernment he can-
not know them, any more than
he can see sounds, or hear col-
ors. This is further illustrated
in the preceding 9th verse.-

not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." This, though it may have an ultimate reference to the unutterable glories of the heavenly world, yet, from what immediately follows, it evidently has a primary and special reference to the light and enjoyment Christians have in the present state, from foretastes of glory, and the earnests of their future inheritance; for the A

edge of it, is presented. As it comes from God, it suits the heart which is conformed to him and bears his image. All All the words of Christ are pleasing and agreeable to the taste of the heart, where he is formed the hope of glory. This is plain and easy to conceive, and is the great thing effected by the change of heart in regeneration. It lays a foundation in the heart to relish divine manifestations" But, as it is written, eye hath to be pleased with the truth-to see things as they are, that is to see them, and be affected towards them, in the same light, and with the same affections, according to our capacity, as God doth; to see and acknowledge our own characters in the light of God's law, and apprehend the beauty, wisdom and propriety of the gospel, as a glorious dispensation of God's grace-a safe and all-sufficient remedy to the sinner in his guilty, lost and ruined state. This is Godliness. This is to know the gospel.postle adds, "God hath revealWe must have that light and discernment by which we can realize our guilt and wretchedness, in order to realize the glad tidings of the gospel, and the joyful sound of mercy. A sinner who is in carnal securityblind to his own character and state, and insensible of his guilt and danger, sees no wisdom, nor glory in the gospel-feels no need of the salvation of Christ and knows nothing about it; for he has no spiritual discernment. This is expressly declared in 1 Cor. ii. 14. in which, as ined and grounded in love, may many other parts of scripture, be able to comprehend with all knowledge is used to express saints, what is the breadth and scriptural discernment." "But length, and depth and heighth; the natural man receiveth not and to know the love of Christ the things of the spirit, for they which passeth knowledge, that ye are foolishness to him, neither I might be filled with all the ful

ed them unto us by his spirit.” And in the 12th verse, "Now we have received not the spirit of the world, but the spirit of God, that we might know the things that are freely given us of God."

Nor is it any objection to this construction, that the blessings of Christ are incomprehensible, and therefore, cannot be the objects of our knowledge, when we compare this with another passage in Ephesians iii. 17. and onwards. "That ye being root

reasoning and intellectual powers. The difference appears to be as great as that between the evidence of hearing and seeing. What I receive from the information of another, respecting any person or place, I may believe and assent to; but if I have myself seen the person, or been to the place, I have greater evidence from my own observation, than I could have by information. I not only believe it, but I know it, with all the certainty with which I can know any natural object. And can I entertain a doubt, while the object is before my eyes? Would it be rational for me to be so unbelieving as to scruple my senses, and seek after some greater evidence? Where shall it be found? And if we can obtain such a knowledge of natural ob

ness of God." These are mysterious expressions, and can be understood, only by a spiritual discernment. The Apostle speaks of our comprehending the measure of that which is infinite, of knowing that which passes knowledge, and of our being filled with the fulness of God. But this is parallel with the forecited passage, eye hath not seen, &c. The meaning of which is, that those things in which the Christian's enjoyments consist, are of such a nature, so spiritual and refined, that they are not the objects of our senses neither are they attainable by our natural understandings, and the exertion of our natural powers. Eye hath not seen them, nor ear heard them, nor the heart of man conceived of them, but God hath revealed them to us by his spirit.jects, as will exclude every 3. A true knowledge of the gospel, implies an established persuasion and certainty of the things known. This is a natural and inseparable consequence of a true spiritual discernment. It tends to establish the Christian in the truth; and the Apostle speaks of this establishment as an essential mark of the Christian character. Col. i. 23. "If ye continue in the faith, grounded and settled, and be not moved away from the hope of the gospel which ye have heard, and which was preached to every creature which is under heaven." The internal evidence, the Christian hath of his religion, is more weighty, pow-ing, as erful and conclusive, and tends natural more to establish and confirm jects? his faith, than every argument tion the from without; and all the con- matter. viction he could otherwise obtain by the improvement of his

doubt, is it not reasonable to suppose that God hath given us the means of knowing, with at least an equal certainty, spiritual objects, which are of infinitely greater importance to us? It surely is, or there could be no meaning in that spiritual know!edge, of which the scriptures so much speak. It is true, this is the knowledge of faith, but that is as certain as the knowledge of sense-and indeed more so.Can we have higher evidence than the divine testimony-the truth of God in the declaration of his word? And cannot our internal and spiritual sense of spiritual objects, be as discernkeen and accurate as our senses are of natural obThis is the representaBible gives us of the "He that believeth hath the witness in himself.”He has that experience of the

spiritual discernment? Is this true liberality? Is this the ex

power of divine grace upon his own heart, which gives him full conviction. He sees such beau-ercise of the Christian spirit?

ty in God's word, such divine wisdom and glory in the whole, and every part of the gospel plan, that he knows it to be from God. Our Saviour told the Jews, 66 My doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine wheth er it be of God, or whether I speak of myself." know of the doctrine-he shall not be in doubt, or hesitation about it; at a loss whether to believe or disbelieve it, but he shall know.

He shall

If the mind be but rightly disposed toward God, he will at once embrace the gospel, and is prepared to be established, grounded and settled in the truth. "I am the good Shepherd, and know my sheep, and am known of mine-they know his voice-a stranger will they not follow, but flee from him, for they know not the voice of strangers.

If these ideas be just, (and I consider them supported by the Bible,) they may teach us what to think of that boasted liberali ty of sentiment, which, by many, is extolled as the glory of the age. This seems to consit, not so much in a man's believing his own sentiments as every one's else, or his being so unsettled and undetermined in his own religious faith, that he can believe that another, who thinks entirely contrary to him in every point, and perhaps denies the essential, fundamental truths of the gospel, may yet be as right as he, and so embrace him as a good Christian-both journeying to heaven, tho' by different Bouts. Is this the effect of a

Is this a gospel faith? Is this to be fully persuaded in one's mind, and settled and grounded in the truth? With as much propriety and with infinitely less hazard, might the Christian give up the evidence of his natural senses-and if, while in the act of tasting honey, a by stander should say, it is vinegar, and another, it is gall, he should liberally acknowledge, and say, it may be you are right-it may be vinegar, or it may be gall; I am not certain it is honey, and we may all be right. Would not such a man be viewed an idiot? And is the religious liberality I have described less ridiculous? It is vastly more so, and it is simply owing to the want of a spiritual discernment, that it is not viewed in this light,

This knowledge, of which I have treated, will correct the errors and mistakes of mankind respecting the proper objects of happiness, if they will impartially view themselves in the glass which the gospel holds before them, and submit their reason, judgment and choice to the direction of the unerring wisdom of God's word. But alas! how widely different do they appear-how contrary to each other in their nature and tendency when bro't into a comparative view! The men of the world manifest a temper and disposition of heart, wholly dissimilar, and contrary to that which characterizes the children of God, and in the exercise of which their comfort and enjoyment consist. Alas! they are blinded by their prejudices, not only to their own character, but to the only proper ob

ject of happiness and the way of obtaining it. A deceived heart hath turned them aside, and hence they call evil good, and good evil; put darkness for light, and light for darkness; bitter for sweet, and sweet for bitter; misery for happiness, and happiness for misery. They are strangely and unreasonably disaffected towards the true character of the blessed God, and hence all his ways are displeasing to them; and hence too their prejudices are extended, and carried through to every part of that system of truths and duties which is built upon the character of God as its foundation, and is revealed and unfolded to us in his word. The pride and ar rogancy of their hearts is so great, that they will not bow to the authority, nor submit to the government of God. "The wicked, thro' the pride of his countenance, will not seek after God; God is not in all his thoughts." Men of the world have such mistaken views of God, of the nature of his service, and the duties he requires of them, as to think that in devot ing themselves to him, they must abandon their own happiness, and give up every comfort and enjoyment in life. To such dangerous errors, men are exposed by spiritual blindness, and a carnal taste. But is any such idea involved in the subject to which we have now attended? Is it in any measure conveyed or countenanced in the infallible instruction of God's word? There we read, "Blessed is the people who know the joyful sound." Is then the knowledge of the joyful sound of the gospel destructive of our happiness and comfort! Do the

love and service of God, in the least deprive us of the enjoyment of created good? And is it the same to walk in the light of God's countenance, as to walk in the bitterness of spirit, in sorrow, and melancholy sadness? No. The very reverse of all this is truth. Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come. Godliness with contentment is great gain.' Instead of diminishing, it vastly increases our enjoyment. The happiness of a rational being must be a rational happiness, and not the happiness of a brute. The practice of religion is the most rational employment, and therefore affords the only hap piness which is suited to the nature, satisfactory to the de sires, and corresponding with the dignity of a rational being. In darkness, it gives light-in adversity, comfort-from evil, it derives good-from bitter, extracts sweet-in pain, it affords pleasure, and in the agonies of death, inspires a song of triumph, in the blessed hope of eternal life. "Great peace have they that love thy law, and noth ing shall offend them. Thou wilt keep him in perfect peace whose mind is stayed on thee, because he trusteth in thee:"Oh, taste and see that the Lord is good. Let us give over every other pursuit of happiness, chuse the comforts religion affords― acquaint ourselves with God, and thereby good shall come unto us. ASAPH.

Adam a Figure of Christ.

Tused in the scriptures, and in common authors, frequently

HE word figure, as it is

signifies some image, or representation. The holy places, in the temple, were figures of the heavenly places, in Christ Jesus; and the figures of the cheru bim, which were carried in the temple, were images or representations of the Angels, which surround the throne of heaven. In this sense, Adam was figure of Christ. He was in many things an image, or representation of Christ. And hence the Apostle calls him "the figure of him that was to come," and in writing to the Romans and Corinthians, he en larges on the resemblance between them.

2

It may be remarked, that figures are usually inferior to the thing, which they are designed to represent. The whole Levitical economy was figurative of Christ and his dispensation; but the priests, sacrifices and temple of that dispensation, were altogether inferior to the Great High Priest, the sacrifice which takes away sin, and the temple of God which is above. So it may be found, in contemplating the subject, that Adam was far inferior to Christ in those things, in which he was a figure of him. Besides: Figures rarely comport in all respects with the object they are designed to repreThere may be a striking resemblance in some things, and none at all in others. A marble statue, suitably formed, is the figure of a man, but it is the figure only of his shape, it is no representation of him in its color, the materials of which it is composed-no image of his life, motions, or moral character. In all these things it is entirely different: So by attending to a comparison between'

sent.

Adam and Christ, we may find, that in some things, Adam was a striking figure of him; but in other things he bore no resemblance to him, any more than the golden cherubim over the mercy seat, in the temple, resembled, in all things, the living ones with God in glory.

It may be proper to notice some things, in the first place, in which Adam was unlike to Jesus Christ, and then other things in which he was the figure of him. He was unlike him in his person. Adam was a mere creature-was but of yesterday, frail, dependant and had no power of his own. But Christ is the same yesterday, to-day and forever-is called the migh ty God, and has all power in heaven and on earth. Though he became man also, he still retained his divinity." In him dwelleth all the fulness of the God-head bodily." "The first man, Adain, was of the earth, earthy; the second man was the Lord from heaven." Adam was the Son of God only by creation, Christ by generation was the only begotten of the Father. The difference in person was very great.

Adam was also different from Christ, and wholly opposite to him, in his moral character.Their characters were directly contrary to each other in those things in which he is to be considered as the figure of Christ. The Apostle is not speaking of him as he was before his apostacy, but in his apostacy, when he calls him the figure of him which was to come. This will appear evident when we come to notice those things, in which he was a figure of Christ. Adam was in the act of rebellion against the express

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