evidence or virtual manifestation of the person's relation to God and Christ, who thus partakes of the Spirit of Christ, and of God. It is peculiar to them who are interested in God's everlasting love; it unites the heart to Jesus Christ; it is the means of producing love to God, and a resemblance of his moral perfections; and thus manifests who are the children of God and heirs of glory.

SECONDLY: The advantages of the manifestation of the Spirit.

First: His illuminating and sanctifying influences are unspeakably advantageous to every one who partakes of them.

As the manifestation of the Spirit is needful to our embracing the truth in love, so all divine truth is profitable to the enlightened soul, and fits him to profit others. It is highly profitable to have the true character of God manifested; for according to the ideas we form of him, will be all our ideas of the most interesting and important truths. It is profitable to know our duty, sin, and danger, without which we cannot understand, nor appreciate the gospel of Christ. The manifestation of Christ himself is profitable; for to know him is life eternal and it is by the manifestation of his glory that we are changed into his image. The manifestation of our own hearts, of Satan's devices, and the emptiness of the world, is profitable. The manifestation of the way of duty, and the nature of heaven, is profitable. If we are thus taught of God, we shall profit by all divine ordinances, which would otherwise be useless, or even the savor of death unto death. We shall profit by all providences, painful as well as pleasant; yea, Christ will be our gain, in life and in death.

Secondly: Every one who is thus favored with the manifestation of the Spirit, is also bound to use it for the good of others, especially of his fellow-christians.

The manifestation of the Spirit will excite us to every branch of our duty, towards men as well as towards God. They who are favored therewith, will be peculiarly desirous to be instrumental in manifesting the same things to others which God has revealed to them: especially to manifest

practically the holy nature of true religion. Every one may do this in his particular station, however low or retired. Be witnesses for God, that his word is true; that his gospel is glorious; comforting, and teaching to deny ungodliness and worldly lusts. Let not enlightened souls grope and stumble like the blind. Let renewed souls put off the old man, Show you are devoted to God, that you have God to support you, that you regard his will and his glory in all things; particularly if you have any gifts, to explain and hold forth the truth to others, let them be used, not for ostentation, but for instruction and edification. They should think themselves bound to promote the welfare of others; of the church, which is that body whereof Christ is the head, and they are the members; accounting it their duty to look, not on their interest only, but also on the things of others. 1 Cor. x. 33, 34.

own

Let us then examine, if we have been partakers of the manifestation of the Spirit. If God has revealed to us by his Spirit, things which no carnal heart can conceive of aright. What do you now see, which you saw not before you were divinely enlightened?

And let us be concerned to seek the profit of others, as well as our own. Show the advantages of the communion. of saints, and be willing to reap that advantage yourself, and labor to be profitable. Show you have a glorious God, a strict rule, a living faith, a cheering hope, a prospect of heaven. Be manifestly the epistles of Christ, the lights of the world, and the salt of the earth.

Is the manifestation of the Spirit so profitable? How is it you can be easy, who know nothing experimentally of this important blessing?

Mere speculative knowlege is like the light of the moon ; men sleep by it. Divine illumination is like the light of the sun; men work by it.

CII.

THE FIRST AND SECOND ADAM.

1 COR. XV. 48, 49.

As is the earthly, such are they also that are earthly; and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthly, we shall also bear the image of the heavenly.

THE latter of these verses is of much the same import as Phil. iii. 21. and would lead us to consider the contrast between the frail, suffering, mortal, corruptible body, derived from Adam, which, in consequence of the fall, became liable to sickness, pain, and death; and the future body of the saints, as raised by Christ, incorruptible and immortal. But the former verse seems to refer to what has already taken. place, in a measure, with respect to true believers, who once resembled Adam the first, in mental pollution, as well as in bodily frailty; but now resemble the second Adam in a heavenly disposition, as they shall hereafter have the bodies of their humiliation transformed into the likeness of his glorified body. Carnal men are like fallen Adam. Gen. v. 3. Spiritual men are like Jesus Christ. John iii. 6. In our carnal state we resemble Adam the first. In our renewed state we resemble the second Adam, as we shall do more completely in our glorified state. By our first generation we were the likeness of our first degenerate head, in our regeneration we begin to be conformed to the image of our Redeemer. Let us view in constrast, Adam and Christ,

and their image on the soul.

FIRST: The first Adam was earthly, not only as to the frame of his body, formed out of the dust; but, after the fall, as to the grovelling disposition of his mind; and such are they who were his image; they mind only earthly things, seeking happiness in present external fading objects, in things that perish with the using. The second Adam is heavenly, the Lord from heaven. (verse 47.) He could truly say of himself, No one hath ascended up to heaven but he that came down from heaven, the Son of man who is in

heaven. John iii. 13. And all who believe in him are heavenly, being born from above; they set their affections on things that are above; they seek a better country, that is, a heavenly.

SECONDLY: The first Adam was of a proud spirit, and so are his posterity. Our first parents aspired to be as gods, and thus fell into the condemnation of the devil. Pride was the first sin that entered the universe. The second Adam was of a humble spirit, meek and lowly in heart; and so are they that learn of him. Man aspiring to be as God, ruined all his race; but we are saved by God actually becoming man, and humbling himself, and making himself of no reputation. Phil. ii. 59. He that humbleth himself shall be exalted.

THIRDLY: The spirit of the first Adam was a lordly spirit. He refused to make the glory of God his ultimate end. And so do his posterity. Our tongues are our own, and who is Lord over us?' is their language. The second Adam showed a spirit of subjection. He was willing to do his Father's will. He could say, "I delight to do thy will, O God, thy law is in my heart." And his people become willing in the day of his power.

FOURTHLY: Adam showed a spirit of self-will; he set up his own will against the will of God; and so do sinners in general. The second Adam showed a spirit of selfdenial. Christ pleased not himself; and if any one would come after him, he must deny himself.

FIFTHLY The spirit of the first Adam was a spirit of ingratitude, though God had dealt so bountifully with him; and of all his posterity it may be said, "Neither were they thankful." But the spirit of Christ was a spirit of thankfulness," Father, I thank thee," said he, "that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father, for so it seemed good in thy sight." And his people resemble him, rejoicing in his sovereign grace, to which they delight to ascribe their whole salvation.

SIXTHLY: The first Adam showed a spirit of discontent in the easiest circumstances, and accounted it needful to go

out of God's way to complete his happiness; and his children are like minded in this respect; murmuring is universal throughout the world. The second Adam manifested perfect resignation under the hardest trials, though born in a stable, driven into Egypt, appearing as a poor man, tempted in the wilderness, an itinerant preacher, no home of his own, enduring the contradiction of sinners, numbered with transgressors. His people imbibe his spirit in this respect.

SEVENTHLY: The first Adam fell into a state of alienation from God, withdrew his supreme love from him, and placed his chief delight in that which was not God. So do his posterity. The second Adam discovered the highest affection towards God, and ardent zeal for his glory. Relievers in this respect resemble him.

EIGHTHLY: Adam's spirit was a spirit of rebellion; he treated obedience to God as a hardship; and thus the carnal mind cannot bear subjection to God's law. Christ had

a spirit of obedience. Though a Son, yet learned he obedience; his obedience was perfect every way to the whole law, in all its parts, in degree, in continuance. His people imbibe the same spirit. They delight in the law after the inner man, and are under the law to Christ.

NINTHLY: Adam showed a spirit of unbelief. He gave more credit to Satan than to God. And all the unregenerate believe him that was a liar from the beginning, and disbelieve God's testimony of sin, and of his dear Son. Christ

had a spirit of faith: he trusted God's word in his darkest hours his people have a like spirit of faith.

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TENTHLY: Adam adhered to falsehood. He listened to the father of lies, and practically denied God's perfections; and his posterity imitate him herein. Christ is himself the

truth, the true and faithful witness; he bore true witness of God, and was true to his engagements to God: every one who is of the truth will listen to him:

ELEVENTHLY: Adam was chargeable with extreme cruelty. He had no pity for his poor unhappy posterity; and with what cruelty has the world been filled ever since the fall! Christ possessed the most disinterested benevolence; and he teaches it to his people.