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the foundation of the world. Adam's seed was in himself, as is likewise Christ's chosen seed. And Adam, thus including in himself and uniting unto himself a multitude of persons, had dominion given unto him over all the earth and all that breathed upon the earth. This creature stood the head of the creation, sun, moon, and stars, and earth; the world animate and inanimate; creation's lord, who sealed up the sum full of wisdom and perfect in beauty, whom also God pronounced good.

To what then served the garden of Eden, and all the mysteries therewith connected? They served to shew forth the incompleteness of this goodly creature of God, and that there was something for him higher still. They served to shew that the state of creation, all good though it was, is not the accomplishment but only the beginning of God's purpose. In order that the deeper, and higher, and more divine mystery of redemption which alone is capable of shewing forth the being and the perfections of God, might come into manifestation, and the grace of God might be shewn forth in the Lamb slain from the foundation of the world; it was necessary that man should have the knowledge of evil as well as good; and rightly to prepare for this was the garden of Eden planted, that the man which had been made in all the goodness of creation, might have the advantage of the most benignant providence of God; that he might be blessed beyond all power of after complaint; that he might have every possible advantage superadded to his original goodness; that the creature in its first estate might see the insufficiency of the creation state, and the necessity of that redemption state which God had contemplated from the beginning: in one word, that Sublapsarian doctrine might never be heard upon the earth, and men might see that not Adam, but Christ, was the end of man's creation; and not of man's creation, but of angels also; to prove that a creation out of God was not the ultimate end of the purpose, but a creation united to God, and yet not mixed with him, through the union of the creature redeemed with the manhood taken into the person of the Son. This was the reason why man was put in paradise; and it was the reason why he fell too, and why he went grinding on in the bondage of sin until, having proved to the full his own insufficiency and misery, the creature humbled out of self and knowing evil as well as good, might be ripe for the manifestation and the faith of the Son of God in the likeness of sinful flesh, the Son of God under the curse, the Son of God made sin for us, which is the foundation and the chief corner stone of the eternal unchangeable and infallible creation.

It is said, What is the use of this fall, and recovery again? Was God over-reached? Did he miss his mark? Did Satan win the day? Was the work marred like the vessel upon the

potter's wheel, and needed to be done over again? This, which our Sublapsarian doctrine amounteth to, is the foundation of all Gnostic and Manichean wanderings of all Arian and Socinian heresies, from not understanding that the purpose of God was not complete in a creation, but in a creation redeemed; not in a Christ glorified, but in a Christ humbled in order to be glorified; and, therefore, not in an Adam typical of the power and glory, but also in an Adam typical of the grace of God, which was to be manifested in the humiliation of his Son; and being so, as is sufficiently proved from his being called the Lamb slain from the foundation of the world, and from our being said to be chosen in him before the foundation of the world. Adam is set up first, the perfect image of Christ, as he is to be for ever; many in one, yea a whole redeemed creation standing in his one person through union to his human nature, union of all unions most perfect, and therefore better entitled to the name of oneness than this our body of many members. But because, before attaining to this all-supporting and all-establishing and all-containing pre-eminence of being, solitary though innumerable; as Adam was head of all, including all, governing all, possessing all; because I say, before attaining this condition of the risen God-man, supporting a redeemed creation, it was necessary, according to the Divine purpose, that Christ should pass through the state of humiliation, so was it necessary that Adam the type should pass into a fallen state, to shadow forth Christ in the fallen state; and to this very end was paradise created with all its ordinances. do not mean to say, that this paradise was the fallen state; nay, it was the better than the creation state, it was the creation state with all advantages to boot, that in the perfection of the privileges of that state of paradise, the imperfection of the creature in the unfallen state might be more illustrated, and the argument for a redeemed state might be made complete.

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Now the ordinances of the garden of Eden were these: a tree of the knowledge of good and evil, a tree of life, a sufficiency of all desires, a completeness of all power, the perfect harmony and love of a companion, together with a presence and manifestation of God, as best beseemed the Godhead and was most profitable for the creature in its creation state, and withal a presence of Satan in such a form as was convenient for the temptation of the creature. These were ordinances and appointments of God. The trees of his planting, the woman of his creating, and Satan of his permitting. And there, as upon a great platform in the sight of all men, of all Adam's posterity yet to be, was the incompleteness of creation without Christ the God-creature at the head of it, made to appear for ever; and all tongues for ever silenced, and every mouth for ever shut, against traducing the work of God, as if it had failed through

oversight, and not come to pass by wisdom, and will, and purpose.

The tree of life outward to Adam did signify that the life eternal and immortal was not yet present in the creature, but distinct and separate from him; God shewing forth thereby, that Adam was capable of a higher kind or degree of life, as he said, "Lest he stretch forth his hand and live for ever." From which I would not infer that Adam was mortal from the begin ning; believing as I do the Holy Scriptures, "that death is the wages of sin;" but I do infer, that the creature Adam was capable of a different kind of life than he possessed and that a provision was signified by the symbol of the tree of life, for communicating unto him the same. No one can be so fanciful as to suppose that this life was in the fruit of the tree, or in any thing else but in the living One, the Christ of God, in whom the life was manifested. But for the present, that tree of life did express these two things: First, That eternal and immortal life was outside of Adain; and, secondly, That it was communicable unto Adam. The same remark applies unto the tree of the knowledge of good and evil. Adam was good: he was very good, as were all the creatures which God had made; creation in its first estate being the great monument of God's goodness. But the knowledge of good, as distinct from evil, was a thing which Adam possessed not. To know evil, evil must first be; and evil was not in all the goodly creation of God. Nor can evil have its origin and fountain-head in the Godhead. It hath its origin and fountainhead in the creature; and by this very thing is the creature distinguished from God, that it is capable of evil, of death, and all its consequences. Now then, to the end of shewing that this knowledge of good and evil was not in the constitution of the creature from the beginning, it is also placed outside of him in a tree, which being the appointed means of man's nourishment, for to eat the herb of the field was a part of his curse, doth signify that this new condition of the creature to know good and evil, which is the fallen condition, was also capable of being communicated to us, although not pertaining to us from the begin ning. So that by means of this constitution of things in para dise, we have these three distinct states of the creature shewn forth First, The state of simple goodness, communicated directly by the hand of God: Secondly, The state of the knowledge of good and evil fallen into by disobedience: Thirdly, The state of immortal life, unto which, after coming into the fallen state, he might have attained, had not God prevented for a while; for when man had fallen, God precluded him from the tree of life, lest "he should stretch forth his hand and live for ever."

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We find that God executed his purpose, according to the following disposition or order. First, he formed man of the dust of the ground, and breathed into his nostrils the breath of life, and he became a living soul, giving to him that God-like constitution of which we have spoken above; then he was taken from the ground where he had been formed, and placed in the garden of Eden, to dress it and to keep it; then all the creatures which God had made and put under him were brought to him to be named; then Eve, his wife, was made out of a rib taken from his side, during a deep sleep; and lastly, she was brought to Adam, and their union was consummated in these words: "This is now bone of my bone and flesh of my flesh: she shall be called Woman, because she was taken out of man: therefore, shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh." There is nothing which I would be more on my guard against, in interpreting the manifestations of the Divine purpose, than ingenuity and subtilty; believing it to be one great part of wisdom, in unfolding the types and symbols of God, to know where to stop and indeed, in this undertaking which I have entered upon, of searching into the great and ultimate end of God, from his various manifestations of the same, I shall take the guidance of Scripture wherever I can find it; and when this fails me, I shall follow the analogy of Scripture and the light of reason, informed by God's Spirit, not the refinements of ingenuity or the wanderings of fancy. And having used the guidance of a text of Scripture to interpret Adam's constitution, I shall now lay the foundation of my doctrine, with respect to his dominion, likewise in a text of Scripture. In the eighth Psalm the mystery of man's dominion is set forth in these words: "When I consider thy heavens, the work of thy fingers; the moon and the stars, which thou hast ordained; what is man, that thou art mindful of him? and the son of man, that thou visitest him? For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet all sheep and oxen, yea, and the beasts of the field ; the fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas: O LORD our Lord, how excellent is thy name in all the earth." This language is evidently taken from the first chapter of the Book of Genesis, and contains in it the Divine sanction of that idea which we expressed above, that he was created and appointed to be the visible lord of all the visible creation; sun, moon, and stars; as well as earth and we believe that this Psalm is by many read, as if it contained no mystery, but was a simple song of praise.

and thanksgiving offered unto God, in behalf of the family of men, and so verily it is offered unto God, on account of the firstborn of the children, Him that is exalted to that supereminent dominion. For St. Paul, following the common interpretation of the Jews, doth apply it (Heb. xi. 5-9) to the state of the world under Messiah, in the age to come.

His argument and use of the Psalm are as follows:-The Hebrews were prejudiced against the Gospel, because it wanted the outward dignity of a kingdom, or state, or hierarchy, and they were inclined to attribute this to its being given by a man, whereas their law had been given by angels; which prejudice to remove Paul addresseth himself throughout the first chapter, to shew, out of their own Scriptures and their own interpretations, that the Son was a much higher personage in the scale of being than the angels were; and having proved this by direct attestations of God's word, he then assaileth it by a bolder method, saying, verse 5, "Unto the angels hath he not put into subjection the world to come whereof we speak ; but one in a certain place testifieth, saying, What is man that thou art mindful of him? &c." Whereupon, quoting the substance of the eighth Psalm, he argues, that there is nothing left that is not put under the Son of man; angels, as well as all other things, visible and invisible. Whereupon he sheweth from Scripture, that this universal heir must be of the same substance with the rest of men, whom he calleth, after the Prophets, brethren and children given to him of God, and presents Him as living by faith even as we do; and finally, he shews the reason of his being "made a little lower than the angels, for the suffering of death, and taking upon him flesh, that through death he might destroy him that had the power of death, and deliver them who through fear of death were all their life-time subject to bondage." Such is the Apostle's argument; of which the foundation is, that the eighth Psalm referreth to no other than Christ, and describeth the condition of things in the age to come, or world to come; the world to come being exactly the same form of expression as in the fore-cited passage, the type of Him to come. And he inferreth by the way, that this future age was not then arrived, because they saw not all things yet put under him; and surely we, who witness the world in universal rebellion against him, may say the same. So that, taking these two passages together, we have the conclusion that the dominion of Adam was as much a type of the future age as the person of Adam was a type of the future Christ; of which conclusion, if any one doubteth, he hath only to compare the first two chapters of Genesis, with the last two of the Apocalypse, and observe how the language of the former is used to describe the condition of the latter. Besides, when it is said, Adam the type of him to come, it is so declared not of

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