ried on to suicide, and plunged inte endless perdition! We may learn the destructive influence which the love of the world has upon the souls of sinful men, from the repeated and solemn cautions which Christ hath given. "Take heed and beware of covetousness! Take heed to yourselves, lest at any time, your hearts be overcharg kenness, and the cares of this life, and so that day come upon you unawares.' There are like exhortations to Christians, in the epistles of the apostles. "Let your conversation be without covetousness.” Great numbers by their inordinate love of earthly objects, are kept from a compliance with the self-denying terms of the gospel. When they hear the proposals of Christ, respecting the way in which they may obtain salvation, like the young man in the gospel, they go away sorrowful. This has led people to the invention of numerous schemes and sentiments in reli-ed with surfeiting and drun gion, which comport with a worldly spirit, that they might pacify conscience, and bolster up themselves with false hopes of heaven. This leads to infidelity as it blinds the mind, hardens the heart and sears the conscience. In proportion to the strength of men's attachment to the objects of time and sense, will be their aversion to divine things, and their enmity to the doctrines of the cross in particular. Such as mind earthly things, as their chief portion, are enemies to the cross of Christ." This evil has also occasioned the apostacy of many, after they had apparently set out for the kingdom of heaven. Paul observes in one of his letters to Timothy-"For the love of money is the root of all evil, which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows." He gives us an instance of this kind" Demas hath forsaken me, having loved this present world." "Covetousness, let it not once be named among you, as becometh saints." "Love not the world, neither the things that are in the world; if any man love the world, the love of the Father is not in him."‡ We have also the aggravated and destructive nature of this sin set forth, by the sore judgments which have been sent upon individuals, and upon nations, for the punishment of their covetous ness. An unlawful thirst for wealth brought Achan and his family to a disgraceful and fear ful end. It was this sin, which brought the plague of leprosy upon Ĝehazi and entailed it upon his posterity for ever. It was this provoked God to destroy the lives of Annanias and his wife Sapphira, in a sudden and awful manIt was the love of money, thatner. God told the people of Iscaused the apostacy and terrible rael by the prophet Isaiah, “For ruin of Judas Iscariot. For the the iniquity of his covetousness sake of obtaining a moderate I was wroth, and smote him: sum, he betrayed the innocent I hid me and was wroth, and he blood of Christ, and through the horrors of conscience which followed the bloody deed, was hur • Heb. xiii. 5. + Eph. v. 3. went on frowardly, in his heart." | pear as king Solomon represents Isa. Ivii. 17. them to be, "Vanity of vanities." When the mind of one, who has led a careless and impenitent life, is struck with a deep conviction of the reality of fu Covetousness is a sin which is repeatedly mentioned in the word of God, amongst those abominable things, which will exclude people from the kingdom of hea-ture things, his first cry is, "The "world is a vain and empty ven. And saith Paul, "They that will be rich, fall into tempt"place it can afford no satisation and a snare, and into many "faction to an immortal soul. foolish and hurtful lusts, which "I must have a better treasure, drown men in destruction and or perish for ever." perdition."* The persons refered to in this passage are those who make riches the chief object of their pursuit. They are the rich men, who, Christ tells us, can hardly enter into the kingdom of heaven. I shall next point out the only remedy for this fatal evil. In proportion to the greatness of a person's faith respecting invisible things, will his affections be taken from things below, and placed on things that are above, where Christ sitteth on the right hand of God. the minds of people, with an as2. A gospel faith will impress fecting sense of their accountability to God, for the improve There is nothing will prove an effectual cure of an inordinatement of all their worldly posseslove of the world, short of a genuine belief of the doctrines of Christianity. To believe and practise the religion of Christ, will regulate the desires of men respecting earthly objects. Because a Christian faith leads to the following things. sions. Believers in Christ view every temporal blessing they enjoy among those talents which Christ hath committed to them, to improve in his service. And that they are bound, "whether they eat or drink, or whatever they do, to do all to the glory of God." Hence they will be solicitous to "use this world as not abusing of it." 1. An affecting sense of the weight and inconceivable importance of invisible and eternal realities." Now faith is the 3. A genuine belief of the substance of things hoped for, great truths of God's word will and the evidence of things not dispose the subjects of it, "to seen." Nothing has such a ten-mortify their members which dency to place earthly things are upon the earth, inordinate in their native light, as a real-affection, and covetousness which izing belief that there is a place of consummate blessedness prepared for the godly, and a hell of most exquisite and endless misery, prepared for the wicked after death. A right conception of these things, will make the objects of time and sense ap-fections and lusts." When the 1 Tim. vi. 9. is idolatry." Paul saith "I am crucified unto the world, and the world unto me." This must be the case with every sincere Christian.For " they that are Christ's have crucified the flesh, with its af doctrines of Christ are cordially embraced by a person, he re ceives the Spirit of God to dwell in him, and to incline him to the denial of all ungodliness, and worldly lusts. He then renounces the idols of his heart, and chooses the living God for his portion. consider them individually and minutely would be a work very voluminous, will it not best correspond with the design of this publication to select only the most eminent, and to consider these only in their most prominent features? This is the method which will be adopted in the Lastly, faith in divine and eternal realities, is accompanied with an affecting view of the short-present work. The types of the ness and uncertainty of life. No-holy scriptures may be considthing short of a gospel faith will fix upon minds that deep conviction of mortality, which will cure them of an inordinate attachment to sublunary things. ered, either as general, in which the whole work of redemption is prefigured and represented, or particular, in which some special and distinct part of it is exhibited. Of the general kind are the most of those which were given before the days of Moses; of the particular, those which were instituted under his administration. According to this hy Let all therefore who wish for the enjoyment of true peace and comfort here, and for everlasting happiness hereafter, give up the love of mammon, and make choice of the true riches. Let them comply with the command pothesis they may now be conof our Saviour," Make to your-sidered. selves friends of the mammon of unrighteousness, that when ye fail, they may receive you into everlasting habitations." AMATUS. An explanation of Scriptural Types. YPES are representations PART I. General types from Adam to Moses. ADAM a type of CHRIST. If Adam be proposed as a type of Christ, from the great dissimilarity, and even the contrariety of their characters, our minds would revolt from the idea, if the scriptures had not expressly assured us, Rom. v. that objects was the figure (type) of him signs and tokens. All the types of the holy scriptures relate to Jesus Christ, in his whole character and work, as their grand object. There is good reason to believe that types were introduced immediately after the apostacy of man and the design of saving mercy was revealed, and the use of them was continued until the promised Saviour appeared to fulfil, and put them away by the sacrifice of himself. As the types of the holy scriptures are very numerous, and to (Christ) that was to come. Should we however in this instance adopt a peculiar (which indeed may be the scriptural,) mode of interpretation, will not our minds be relieved of the embarrassment? Let us consider Adam as a type of Christ in the way of contrast. Agreeable to this we have, The first man, Adam, of the earth, earthy; the second man, Christ, the Lord from heaven. We have the first, the head and representative of a numerous earthy posterity; the second, the head and representative of a numerous spiritual, holy seed. God making a covenant of works with the first; and a covenant of redemption, or grace, with the second Adam. The first violating, and the second fulfilling, the covenant God made with him. The first, by his disobedience, involving his offspring in sin and guilt; the second, by his righteousness, recovering his people who are naturally depraved and polluted to a state of rectitude and purity. We see the posterity of the first Adam, by their connection with their head, becoming heirs of ruin; and the seed of the second, by their union with him, commencing heirs of salvation. And as by the first Adam came death; so by the second comes the resurrection from the dead. And as we see the race of man by the first, sinking into sin, guilt, death and hell; we see the seed of the second Adam, through him, rising to righteousness, life and eternal glory. See Rom. v. and 1 Cor. xv. How gloriously in all things has Christ the pre-eminence! An explanation of Scriptural Types. T beasts which had been offered to And it HERE is sufficient evidence from scripture, that sacrifices, typical of the atonement by Christ, were instituted immediately after the first transgression; and it has been the opinion of expositors that the garments, made for the sinning pair, were composed of skins taken from God in sacrifice according to his immediate direction. is reasonable to suppose, that while the blood of those beasts represented the atonement which Christ should make for sin by his own most precious blood, covering them with skins reprethe white raiment of his rightsented covering his people with eousness, that the shame of their nakedness should not appear.As sacrifices continued until the dispensation of Moses commenced, and were incorporated as an important article in the Jewish economy, the consideration of them may be suspended until that system shall be the subject of particular explanation. ABEL a type of CHRIST. If Abel be considered as a type of Christ, will not the representation principally consist in the following particulars? 1. His name denoting his state. According to the course of nature and experience, before the birth of this holy martyr, his parents must have sensibly realized the awful alteration which had taken place in their condition, the effects of divine justice and veracity in the curse of the How admirably doth this contrasted representation exhibit the person, character and work of Christ Jesus!-Nor can we avoid remarking, how obvious it is that God hath formed this world to be a theatre for introducing and displaying the infinite dignity and superiority of his well-beloved Son, and for crect-ground which brought forth to ing and manifesting the excellence and blessedness of his glorious and eternal kingdom! VOL. V. No. 7. them thorns and thistles, in the toil of life, cating their bread with the sweat of their brows, and the infirmities, pains and K k 3. In the acceptableness of his offering. And Cain brought of the fruit of the ground an offering unto the Lord. And Abel he also brought of the firstling of his sorrows of life; and to communicate a sense of their wretchedness, when this son was born they called his name Abel, vanity, mourner, expressive of his frailty and the misery of their condition. Did he not in this pre-flock and of the fat thereof. And figure the humble state of our incarnate Redeemer, who descended from his celestial mansions to dweil in an house of clay, appeared as a root out of dry ground, was a man of sorrow and acquainted with grief, which terminated his life in agony, groans and death? 2. In his employment. the Lord had respect to Abel and to his offering; but unto Cain and to his offering he had not respect. By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts. Did not this firstling of Abel's flock represent that lamb of God who took away the sin of the world, and who through the eternal Spirit offered himself without spot unto God, in which offering he took infinite satisfac tion and complacence; which was infinitely more acceptable to him than all the gifts and sacrifices of his Jewish brethren, than thousands of rams and ten thousand rivers of oil? Sacrifice and offering thou didst not desire; then said I, lo I come to do thy will, O God; and he took away the first that he might establish the second. Of the acceptable Abel was a keeper of sheep, and led a pastoral life. The flock Occupied his attention and he employed himself in protecting it from ravenous beasts and devouring wolves, in leading it to green pastures, to living fountains of water and conducting it to the fold. In this did he not typify the good Shepherd, who laid down his life for the sheep who left his father's bosom and came into the wilderness of this world to seek his sheep which were scattered and lost in the mountains, and bring them homeness of his offering God gave to to himself, as the great shepherd and bishop of souls; who gathers the lambs in his arms and carries them in his bosom, and keeps his flock by day and by night, protecting and securing it from ravenous wolves and roaring lions who go about seeking whom they may devour; who maketh it to lie down in green pastures, leadeth it beside the still waters, and maketh it to rest at noon, amidst the scorch ing beams of the sun, under his own refreshing shade, and will consummate his pastoral care by giving it eternal life? all men assurance by raising him from the dead and seating him at his own right hand, by sending the holy Spirit in his gifts and graces and sealing his purchased flock to the day of redemption. 4. In being a subject of the envy and persecution of his brother Cain. The piety of Abel and the acceptableness of his offering excited the envy, the malice and resentment of his brother Cain. And Cain was very wroth and his countenance feil, and he grat ified his rage by imbuing his |