the redeemed on earth) the delights-the exultings -the heavenly joys'-the 'holy triumphs of his soul,' as Adam beheld-in his works of marvellous skill and power, and gifts of not less surprising bounty, the image of his Maker's various and infinite excellencies.

Thus far respecting Adam's knowledge of the works, will, and perfections of God. To avoid needless prolixity, we will merely suggest a hint on the question, was the glorious doctrine of a triune Jeho. vah revealed to man before the fall? We incline to the affirmative, for these reasons: some things which the book of nature, exclusive of revelation, did not teach were, by Divine tuition, revealed to man in a state of perfection, and why not the doctrine of the Trinity ງ Was not Adam acquainted with the Creator of all things? But the Creator of the world was a triune God. For the Scriptures plainly exhibit a plurality of persons in the account they give of the origin of things. Like a redeemed sinner who owes his spiritual existence or salvation to Father, Son, and Holy Spirit, Adam had his being from a triune Jehovah. Unless, therefore, Adam was acquainted with a triune Jehovah, he was ignorant of his Creator. Moreover, it seems most probable that God appeared to Adam in a human form; and the general opinion of the learned is, that it was the eternal Word who thus appeared. Did not Adam know that it was the Son of God? Sut enough on this point: for with respect to ourelves as sinners, what we are chiefly concerned to

know is, not what Adam knew of a triune Jehovah, nor yet what we ourselves know of the doctrine of the Trinity in a merely speculative way-but whether we know it experimentally and savingly—whether we know the Holy Spirit by being the subjects of his ordinary and saving operations? If so, then do we likewise know the Father and the Son? And although our remarks on the wisdom of the first man may be thought sufficiently extended, yet I think it will be proper ere we conclude the subject, to suggest a reflection or two by way of improve

ment.

1. The subject discountenances ignorance, and every thing by which ignorance is supported or knowledge is impeded. It should likewise remind us of the sad effects of sin-but for sin, with what an intelligent as well as holy race of beings would this earth have been peopled? How sickening then is it to the soul to consider the effects of sin in this respect? What countless myriads of the human race have lived and died nothing but rude, illiterate savages. What multitudes more, even in christendom, who are, as to general information, more ignorant then civilized heathen, and as to religious knowledge almost as ignorant as they. *

O ye

* 2 How delightful then and interesting will the society of that world be, where' knowledge grows without decay!' A world, where ignorance can no more exist than sin. blest scenes of permanent delight-full beyond measure—' full not only of innocence and love but of knowledge and intellig

F

3. Principally, in the way of improvement, I would remind you, that as knowledge was an essential quality in the first creation of Adam, so knowledge is an essential part of the new creation or regeneration of the soul. Thus the Apostle Col. iii.

10, and have put on the new man, which is renewed in knowledge.' Permit me earnestly to exhort you to enquire, whether by a new creation you possess this image of God, being renewed in knowledge? It is of unspeakable importance you should possess that knowledge which is only to be attained by the renewing of the Holy Spirit: for the Saviour says 'it is life eternal to know thee, the only true God and Jesus Christ whom thou hast sent.' Therefore that we, in possession of this Divine knowledge be made to resemble God who is a being of infinite intelligence, is as essential to our well being, as it was to Adam's to be created in knowledge after the image of his Creator.

ness.

Which image of God, in Adam, we observe, 2ndly, consisted in righteousness and true holiThus, on the principle that there can be but

ence ;-and such as we who see but in part and through a glass darkly, can but inadequately comprehend. Then however if we arrive there we shall know even as also we are known.' *For of heavenly knowledge it may be said much more truly than of Adam's-or of any which will ever be attained in this world ;- The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound.'

1. Cor. 13, 9,-12. Isa. 30, 26.

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one image of God, let us hear the Apostle again, Eph. iv. 24, and that ye put on the new man, which after God,' viz. according to the pattern of his own image,' is created in righteousness and true holiness' It is not by any means certain that the terms, 'righteousness and true holiness' ought to be considered as importing things essentially different-for additional words do not always vary the sense, and in other places of the Scriptures, it will be found, that the same thing, viz. moral rectitude, is sometimes expressed by the term righteousness and sometimes by the term holiness. In the passage before us, both these terms should, in our opinion, be considered as expressing this idea, for the Apostle here speaks not of a righteousness which is imputed, but of one which is produced by what he calls a creation, i. e. that divine regeneration which is effected in the souls of all true believers by the Almighty power of the eternal Spirit, by which he creates the 'new man,' or forms the sinner anew-making him' a new creature in Christ Jesus.' What then can that righteousness be in which a believer is created but moral rectitude ?-and what is true holiness' but moral rectitude? But then it ought to be remarked, that these different terms may be considered as expressing this idea under different aspects, and therefore the term 'righteousness,' has been interpreted, by very learned and judicious men, as intending a state ofheart and character respecting the duties enjoined in the second table of the law; and 'true holiness,' as intending the same principle of grace, only

considered as inclining and enabling its possessor to yield obedience to the commands of the first table,' which treats of the duties man owes to God, as the second does of those he owes to his neighbour and himself. Now the righteousness and true holiness of Adam were substantially the same in their nature as they are in every divinely renewed spirit, only they differ in degree. And therefore, to endeavour to place in a tangible manner, a distinct idea before you, on the subject under consideration, you must be reminded, that the above interpretation of the Apostle's words teaches us the following sentiment concerning the moral rectitude of our first parents, viz.: that it consists first in a perfect conformity of nature to God as a being of spotless purity, and to his law, which, as given to Adam as a covenant of works, required of him perfect integrity of nature. Nay, considered as a rule, which it was, prior to its being a covenant, and necessary must have existed as a rule had obedience to it never been proposed in the light of a condition on the performance of which man was taught to build his hope of obtaining the promised reward-this moral law, I say, considered as a rule, was enjoined as a rule to his nature as well as actions. Adam's moral rectitude consisted therefore, 1st, in a perfect conformity of nature to God and his law-this conformity God gave, and having given it, required him by his law, (what could he less demand of him,) to preserve it inviolate. It may seem superfluous now to add,

2ndly. That it consisted in a perfect confor