soul. All this is restored to us in and through Christ, who on this very account calls himself "the resurrection and the life "."] But both these points will be yet further confirmed, while we II. Shew the correspondence between them If it be asked, How did we die in Adam? and, How do we live in Christ? we answer; 1. By means of a foederal relation to them [Neither Adam nor Christ are to be regarded as private individuals, but as the representatives of all mankind. Adam was the covenant head of the whole world: the covenant was made with him for himself and them: had he fulfilled the conditions imposed upon him, there is reason to believe, that the benefits of his obedience would have descended to his latest posterity, who beyond a doubt are involved in the punishment of his disobedience. The death of infants is a decisive evidence, that the sin of Adam is imputed to them; for death is the punishment of sin; and a righteous God will not inflict punishment, where it is not in some way or other merited; therefore they, who have never committed actual sin, and yet are punished, must have guilt imputed to them in some other way, or, in other words, must be chargeable with Adam's guilt. This is the Apostle's own statement; and his conclusion is irresistible. Christ in the same manner was the head and representative of the elect world: what he did and suffered, he did and suffered in our place and stead; "he, who knew no sin, became sin for us, that we, who had no righteousness, might become the righteousness of God in him." St. Paul himself not only asserts this, but draws at considerable length this very parallel between Adam and Christ, in order to evince, that, so far from being injured by this constitution of things, we have our loss in Adam far overbalanced by the remedy which God has given us in Christ.] 2. By the communication of their nature to us [Adam was formed after God's image, pure and holy; but he begat children in his own fallen image, corrupt and sinful'. Nor could he do otherwise; for "who can bring a clean thing out of an unclean & ?" The fountain "being polluted, the streams that issued from it could not but participate of its malignant qualities. Hence it is that we are conceived in sin and born in iniquity; and that all, the apostles themselves not excepted, are by nature children of wrathi." b John xi. 25. • Rom. v. 15-21. Ps. li. 5. C Rom. v. 12, 14. f Gen. i. 26, 27. and v. 3. d Thus 2 Cor. V. 21. • Job xiv. 4. Thus Christ also imparts his nature to those whom he has chosen to share his benefits. He makes them "partakers of a divine nature," and transforms them into "the divine image in righteousness and true holiness:" "He himself lives in them ";" and thus renders them meet for eternal life, even for the inheritance of the saints in light". m It is, however, proper to observe, that though all are said to die in Adam, and to be made alive in Christ, the benefits received from Christ do not extend to all that are affected by Adam's fall; the word "all" must, in the latter clause, be taken in a more limited sense, and import that, as they, who were represented by Adam, and are partakers of his nature, die in him; so they, who were represented by Christ, and are partakers of his nature, shall live in him.] INFER 1. How much of Christ may be seen even in the character of Adam himself! [Adam is expressly said to be "a figure of him that was to come;" and Christ, in reference to him, is called the second Adam. Both of them were the representatives of their respective seeds; but, blessed be God! not with the same success: the one destroyed, the other saves, the souls committed to him. Let us then renounce, as far as possible, our connexion with him who has brought condemnation upon us, and seek an union with him, "through whose obedience we may be made righteous."] 2. Of what importance is it to understand and receive the gospel! [It is only by the gospel that we can be acquainted with the work of Christ, and obtain an interest in him: if we know him not, we remain under all the disadvantages of the fall. To dispute about this doctrine is to no purpose: we are dead in Adam, whether we will believe it or not; nor can we obtain life, but in and through Christ. Let us then not reject the gracious overtures of Christ, but turn to him in this our time of acceptance, this day of our salvation.] 3. How thankful should we be for God's distinguishing mercy to the sinners of mankind! [When angels fell, there was no Saviour provided for them: they were punished for the first offence, and will remain monuments of God's indignation to all eternity: but we are spared, yea, are saved by the mediation of God's co-equal Son 9. Let heaven and earth praise him! and let every tongue now, as surely we shall hereafter, adore him for such unmerited, incomprehensible love!] * 2 Pet. i. 4. Tózos. Rom. v. 14. 1 Eph. iv. 24. m Gal. ii. 20. " Col. i. 12. P1 Cor. xv. 45-47. 9 Heb. ii. 16. Heb. xii. 22, 24. Ye are come CIII. ABEL'S SACRIFICE AND CHRIST'S COMPARED. to the blood of sprinkling, which speaketh better things than that of Abel. AS the Christian dispensation differs widely from that of Moses as to the manner in which it was promulgated, so does it most essentially differ with respect to the spirit and temper which it is calculated to produce in the minds of men. The terrors of Mount Sinai were suited to impress the Jews with a servile fear; as their whole system of rites and ceremonies was, to keep them under bondage. But the mild genius of the gospel introduces us at once to peace and liberty. In the passage before us the apostle exemplifies this remark in many particulars; the last of which demands our attention at this time. We propose to shew I. The efficacy of Abel's blood By "the blood of Abel” we are not to understand his own blood, but the blood of his sacrifice [The generality of commentators indeed explain this as relating to Abel's blood, which cried for vengeance against his murderous brother. But to commend the blood of Christ in this view, would indeed be no commendation at all. The history of Abel informs us, that he offered one of the firstlings of his flock in addition to the same kind of offering as Cain brought, manifesting thereby not merely his obligations to God as a creature, but his conscious guilt as a sinner, and his faith in that Lamb of God, who was to take away the sin of the world. That sacrifice of his was honoured with very peculiar tokens of God's acceptance; and may therefore fitly be referred to as illustrative of the sacrifice of Christ.] It spake to him that offered it very excellent things [Had not the marks of God's favour been such as were most desirable, Cain would not have so cruelly envied his brother the attainment of them. But they manifestly declared to Abel the acceptance of his person, and an approbation of his service. What could be more delightful than such a testimony to a pious soul? Had life itself been the price of such a blessing, it had been well bestowed.] a Gen. iv. 10. But [and Abel. This is well proved by Dr. Kennicott, in his dissertation on Cain c Heb. xi. 4. Perhaps fire might be sent from heaven to consume the sacrifice. See instances of this, Lev. ix. 24. 1 Kin. xviii. 38. 1 Chron. xxi. 26. and 2 Chron. vii. 1. But the excellence of Abel's sacrifice is far surpassed by II. The superior efficacy of Christ's The blood of Christ is here, as in other places, called "the blood of sprinkling" [There is in this place an allusion to the sprinkling of blood on the book and on the people, when God made his covenant with the Jewish nation. The blood of Christ is sprinkled upon us, when we enter into covenant with God; and it binds God, if we may so say, to fulfil to us his promises, while it binds us on the other hand to obey his precepts.] This speaks to us incomparably better things than the blood of Abel [Great as the expressions of God's love to Abel were in consequence of the sacrifice which that righteous man had offered, they were not to be compared with those which we receive through Christ. There was no inherent virtue in his sacrifice; its efficacy was derived from the relation it bore to Christ; and the blessings, enjoyed by means of it, were rather typical than real. The continuance of God's favour to him was to be secured only by a constant repetition of the same sacrifices; nor could he obtain a full and perfect peace of conscience even by their means: but Christ, by his one sacrifice of himself, has perfected for ever them that are sanctified". Besides, whatever Abel's sacrifice spake, it spake to him alone: whereas the blood of Christ speaks to the whole world, and proclaims acceptance to all who will trust in it for salvation. Thus, while the good things which the blood of Abel spake, were only typical, temporary, and personal, those, which the blood of Christ speaks, are real, permanent, and universal.] Nor will our concern in this matter appear unimportant, if we consider III. The interest which the believer has in it Every believer" comes to" this blood of sprinkling [The efficacy of the Redeemer's blood is not a matter of speculation, but of experience, to every true Christian. As Moses and the Israelites came to" Mount Sinai in order to make a covenant with God, so do we come to the blood of sprinkling: they came as persons redeemed by God out of the house of bondage; we as redeemed from death and hell: they came to take God as their God, and to give up themselves to him as his people; and we come with precisely the same view: they offered sacrifices and were sprinkled with the blood, in token that they deserved to die, and could be cleansed only by 1 Pet. i. 2. Compare Exod. xxiv. 6-8. with Heb. ix. 18-22 g Heb. ix. 9. Heb, x. 14. by the blood of atonement; and we come in the same manner to the blood of Christ: they looked through the typical sacrifices to him who was in due time to be offered; and we look to him, who in due time was offered for our sins upon the cross.] In coming thus to Christ we experience all the efficacy of his blood. [Were we afar off? We are brought nigh to God: Were we enemies to God? We are reconciled to him: Were we condemned for our iniquities? We are now justified': Were our minds filled with a sense of guilt and a dread of punishment? Our hearts are now sprinkled from an evil conscience", and enjoy peace with God": Were we strangers to communion with God? We now have boldness to enter into the holiest by the blood of Jesus: Were we enslaved by evil habits? We are now purged from dead works to serve the living God?: Did a sentence of eternal misery await us? We now look forward to the fruits of an eternal redemption. Such is the interest that the Christian has in the blood of sprinkling; and in this sense it may be said of every believer, that he is "come to" it.] APPLICATION 1. Let us inquire whether we be indeed come to this blood of sprinkling [It is not every nominal Christian, that has approached God in this way: "all are not Israel who are of Israel"-The outward form indeed which was observed by Moses is not required under the Christian dispensation; nor need we feel his terror, in order to obtain his comforts: but we must seriously draw to God, sprinkling ourselves, as it were, with the blood of Christ, and professing our entire reliance upon that for our acceptance with Him. Yea, we must go to God in the very spirit and temper in which Abel offered his sacrifice; not merely thanking Him with Pharisaic pride, as Cain may be supposed to have done; but smiting on our breasts like the Publican, and imploring mercy for Christ's sake. Have we done this? Or rather, are we doing it yet daily? On this depends our happiness both in this world, and in the world to come. If God at this moment gives us the witness of his spirit in our consciences that this is indeed our experience, let us rejoice in such a testimony, and be thankful for it. But if our consciences condemn us, oh! let us delay no longer, but instantly sprinkle ourselves with that precious blood, on account of which he will speak peace unto our souls.] 2. Let 1 Rom. v. 9. |