hell, by his future incarnation, obedience, sufferings, and bloodshedding, he exerciseth his kingly office, by instituting and ordaining such modes of worship as were suitable to his people in their fallen condition. Appointing sacrifices by which man's guilt was kept in view, and by which Christ's priesthood and sacrifice, to which he was appointed, called, and consecrated before the foundation of the world, by his eternal Father, was clearly shewn forth and exhibited, in promise, type, and figure. Jehovah the Father now made manifest his Christ, as "the Lamb slain from the foundation of the world." This will clearly appear, when we consider the words spoke, the acts done, and the symbol placed at the east of the garden of Eden.

The words were "I will put enmity between thee, (speaking to the devil in the serpent) and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel."

The actions were-"The Lord God made coats of skins, and clothed Adam and his wife ;” which have ever been considered as the skins of sacrificial beasts, which were types of the woman's seed, whose heel was to be bruised; and of the skins of these animals, the Lord God made coats for them, as emblems of Christ's righteousness and garments of salvation, in and with which being arrayed they should not be found naked, nor be condemned, but be secured and saved from the wrath to come. And man in consequence of his sin being driven out of the garden, Jehovah placed at the east of it "cherubims, and a flaming sword, which turned every way to keep the way of the tree of life." According to Dr. Gill, the words are to be understood of Jehovah's placing himself, or taking up his habitation and residence before the garden, or at the east of it. Whilst man abode in innocency, the place of the divine presence, or where the Lord more gloriously manifested himself to him, was in the garden but now, having sinned, and being driven out of it, Jehovah fixes his abode in a very awful manner at the entrance of the garden, to keep man out of it. This may also be supposed to be now the place of public worship. The cherubic form or symbol may be considered as a glorious representation to their faith, how the twoedged sword of divine justice would be plunged in the sinless humanity of the Redeemer, whereby a way would be opened for free access to God, and that by faith herein all spiritual worship was to be carried on and continued. Here was a place of worship appointed, the way of access to God by the covenant of works shut up for ever, the flaming sword, which turned every way to keep the way of the tree of life, pointing out that life and salvation were to be had only in Christ through his mediation. He himself being the way, the truth, and the life.

Adam being favoured with this revelation concerning Christ, seems to have exercised faith immediately upon him. For we read, and "Adam called his wife's name Eve, because she was the mother of all living." See Gen. iii. 20. "Of all living," in the singular number; or, the mother of Him, who was to enliven all that were to be

enlivened by that latter Adam, who was to be made a quickening Spirit of that person, who was to communicate life to the world. The name Eve, signifies life. And the Holy Ghost placing this imposition of a new name upon her, who was before called Isha, woman; and this new name being given just after the sentence of death, is not without an intimation, that Adam looked beyond the sentence of death to the promise made before of bruising the serpent's head. Mr. Holloway says, the word Eve, is, the manifester of the life, Christ, who was to come.' Eve also expresses her faith in the promised seed when she bare Cain; and said, "I have gotten a man from the Lord;" or, as some render it, "I have gotten the man, the very Jehovah.'

Cain and Abel being born, an account is given concerning them. And from hence a line of distinction is drawn between the two seeds, "the seed of the woman, and the seed of the serpent," which took place in Cain and Abel. One of them being wholly carnal, the other being regenerated by the Holy Ghost, who, though not without sin, yet holy and spiritual. They were both, without doubt, taught by Adam the doctrine of the fall; the nature, use, and end of sacrifices; were directed to the true and proper object of worship, by faith in the Mediator: yet one of these offered what his free-will suggested; whilst the other attended to the divine command, bringing of the firstlings of his flock an offering to the Lord, expressing hereby his faith in the future sacrifice of the Lamb of God. The divine acceptance of Abel's offering being discovered by the Lord's sending fire from heaven to consume it; as may be conceived, immediately the enmity of the serpent against such as would be born of the Spirit began to break forth, for Cain slew Abel his brother; and for this reason, "because his own works were evil, and his brother's

righteous.

There are

In Cain's descendants the same enmity continued. seven generations mentioned; and according to the learned Mr. Holloway, their names are most awful and solemnly striking. Cain went to the land of Nod. Of spiritual rejection.

He begat Enoch. Dedication.

Enoch begat Irad. The city of casting down.
Irad begat Mehujael. Blotted out of El, i. e. Christ.

Mehujael begat Methusael. The dead of hell; or, the persons

and people given over to the second death.

Mehujael begat Lamech. Fitted for consumption.

Lamech had two wives. The one was called Adah;-ornament. The other was called Zillah. i. e. protection. Adah bare Jabel; -the flowing of water. Zillah bare Tubal-Cain ;-the production of their acquisition. Adah bare also Jubal;-rejoicing, revelling. Lamech, who was of the seventh generation in Cain's line, was the first who corrupted the institution of marriage by polygamy.

We are informed of the birth of Seth, in whom Eve perceives a seed for God, and in him, and the patriarchs descending in a line VOL. VIII.-No. 87.]

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from him down to Noah, the church of God is continued and presérved.

The genealogy of the patriarchs from Adam to Noah is given us, to shew that Christ the promised seed is the head and rest of the elect; that he also proceeded from them according to the flesh, and was born of the elect seed.

Ainsworth presents us with the account of the antideluvian patriarchs, thus:-1. Adam, who being 130 years old, begat Seth, in the 130th year from the creation.-2. Seth, who being 105 years old, begat Enos, in the year of the world 235.--3. Enos, who being 96 years old, begat Canaan, in the year of the world 325.-4. Caanan, who being 70 years old, begat Mahalaleel, in the year of the world 395.-5, Mahalaleel, being 65 years old, begat Jared, in the year of the world 460.-6. Jared, being 162 years old, begat Enoch, in the year of the world 662.-7. Enoch, being 65 years old, begat Methuselah, in the year of the world 687.-8. Methuselah, being 187 years old, begat Lamech, in the year of the world 874.-9. Lamech, being 182 years old, begat Noah, in the year of the world 1056.— 10. Noah, being 500 years old, begat Japhet, in the year of the world 1556.

The lives of these patriarchs are also to be noted:-1. Adam lived 930 years.-2. Seth lived 912 years.-3. Enos lived 905 years.4. Canaan lived 901 years.-5. Mahalaleel lived 895 years.-6. Jared lived 962 years.-7. Enoch lived on earth 365 years; the shortest liver.-8. Methuselah lived 969 years; the longest liver.— 9. Lamech lived 777 years.-10. Noah lived 950 years; 600 years before the flood, and 350 after it. See Gen. ix. 29.

By this it appeareth, that Adam lived to see Lamech, the ninth generation, in the fifty-sixth year of whose life he died, the first of all these patriarchs. That Enoch, the seventh from Adam, after he had lived on earth so many years as there be days in the years of the sun, was taken from hence to heaven next after Adam's death, seven patriarchs remaining to be witnesses of his translation. That all the first nine patriarchs remaining, were taken out of this world before it was drowned by the waters of the flood that came in the six-hundredth year of Noah's life. The Methuselah lived till the very year wherein the flood came, as his name signified that he should. The interpretation of his name being thus given, "He dieth, and the emission, or dart of death (meaning the flood) cometh." Enoch being a prophet, foretold in his son's name of the flood to come in that year, in which Methuselah died, as it came to pass. Enoch not only prophesied concerning the destruction of the old world, as hath been expressed already; but also of the future and second coming of Christ, as appears from a quotation from him, preserved and inserted in the Epistle of Jude. By the translation of Enoch, God gave evidence and assurance to the faithful in that generation of their resurrection, immortality, and eternal life. And his translation was a pledge to their faith that they should live with Christ in glory for

ever. Lamech, the son of Methuselah, and father of Noah, uttered a prophecy, in which he seems to intimate how his son would be a figure of Christ, a type of him, as he is considered by some to be. In his building an ark, offering sacrifice whereby God smelled a sweet savour of rest, and said he would no more curse the ground for man's sake." Noah, it is said, signifies rest which proceedeth from comfort.'

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Noah begat three sons, Shem, Ham, and Japhet; which last was the eldest, Shem the next, and Ham the last. But because Shem was in dignity preferred of God above his brethren, therefore he is first named.

In the dispensation of grace after the fall to Noah, we may conceive from Adam to him a gradual increasing light from the Holy Spirit shone forth in and upon the minds of the antideluvian patriarchs; I mean, such of them as were saints, from that one grand fundamental promise which was so comprehensive as to contain all the goodwill of God towards his whole church in it; "The seed of the woman shall bruise the serpent's head." During this, as also in the next period of the patriarchal dispensation, the knowledge of divine truth was transmitted by oral tradition, which was then easily to be done. Adam could communicate the account of the fall, and the revelation he had received of the Lord concerning the covenanted salvation of Christ Jesus down even unto Methuselah, as he lived with him two hundred and forty-two years. And Methuselah could convey and communicate the same doctrines down even to Shem, and he lived almost one hundred years after Shem was born. And Shem was capable to communicate the same truths to Isaac, as he lived 502 years after the flood, which reached to the 50th year of Isaac. Adam lived but 930 years, Methuselah lived 969 years. Yet may Adam be well supposed to have been the longest liver; because he was created in a perfect state of body, apt to generate, which was not under 60 years. Mahalaleel begat at 65. None under. Then add unto Adam's years 60 more; and he will be found to be the longest liver of the patriarchs, and to exceed Methuselah's age 21 years.

Adam, the word say some signifies red earth. Others, the likenesses.

Seth, substitution, addition, accession.
Enos, afflicted, sick, and mortal.

Christ took our infirmities. Canaan, lamentation. A nest or room for the Son, the promised seed. It was a name recording that great hope.

Mahalaleel, the word signifies the word and light, which illuminates his people.

Jared, he that descended.

Enoch, the dedicated one.

Methuselah, they are dead, and he hath sent him."

Lamech, to the emaciated or exhausted one. Shiloah, or the sent one. Noah, consolation, or rest.

(To be continued.)

(For the Spiritual Magazine.)

A FEW REFLECTIONS UPON REGENERATION.

THE impossibility of an entrance into the heavenly Jerusalem, and the awfulness of an egression from this world prior to the important work of regeneration being effected upon the soul of man, is largely declared throughout those sacred pages which were "" written by holy men of old, who spake as they were inspired by the Spirit of God;" but is strongly expressed in the third chapter of St. John's gospel, and the third verse," Except a man be born again, he cannot see the kingdom of God." Let reason sit upon the throne, let the character of Jehovah be duly estimated, let the rights of divine government be maintained, and then we shall surely all admit, God cannot dwell with sinful creatures, neither take pleasure in the deeds of the unrighteous. The words of our heavenly Father are all of them "true from the beginning," and expressive of his righteous will towards the creatures he has formed to shew forth his praise; and since he has declared that evil shall not dwell with him, that "he will have no wickedness dwelling in his tabernacles," that "the unrighteous shall not dwell in his kingdom," clearly indeed does the necessity of regeneration appear. If God in his illimitable mercy would people the heavens with a part of Adam's posterity, if he would raise them up to be kings and priests unto himself, if he would have them escape the pit of perdition, he must also bring about their wisdom, righteousness, sanctification, and redemption, and make them partakers of that holiness" without which no man shall see the Lord." Thus we find the Trinity are engaged in covenant to save the lost, to purify the polluted, to justify the ungodly, to sanctify the sensual, previously to their being landed in the celestial city. The Father is revealed as having chosen the people, the Son as having acted upon that choice in the article of redemption, and the Holy Spirit as operating upon the souls of those who are the objects of a Father's ancient election, and the valuable purchase of the Son of God; so that while the unity of essence is beheld in the Deity, a Trinity of personal subsistences in that unity is to our view unfolded-inasmuch as Father, Son, and Spirit have each their distinct part or office to perform, which being completed finally consummates the salvation of the whole church.

In defining the doctrine of regeneration, we cannot do better than quote the words of the learned Dr. Gill:- - It is a transforming of men by the renewing of their minds, making them other men than they were before, as Saul was; and more so: the change of an Ethiopian's skin, and the leopard's spots is not greater nor so great as the change of a man's heart and nature; and which indeed is not a change of the old man or corruption of nature, which remains the same, but the production of the new man, or of a new principle which was not before.' It may be therefore considered as the infusion or implantation of a holy principle in the soul, which principle actuates and spreads its influences through the several acting members