Adam as a person merely, but of Adam as a person planted in his estate. It is therefore no imagination, or allegorical refinement, but a manifest truth of God, that Adam's estate, as Adam's person, shewed forth the estate and person of the Christ who was set up in the purpose of God before the world was. With great heed, therefore, ought we to peruse, and with great thoughtfulness meditate, the nature of Adam's dominion. Adam was installed king over the earth, and air, and sea; and further than these his dominion extended not; not over the dead matter merely, but over the life and living things that were therein. But in the Psalm Christ is installed over all the works of God's hands, sun, and moon, and stars, and angels, and principalities, and powers: "all" is the word in the text of the Apostle, and angels are the particular creatures over whom the Apostle argueth his superiority. And having proved the same, he straightway inferreth that the rest of the brethren shall be advanced to the same dignity: so that the true intention of man's dominion and dignity is the supremacy of all created things, visible and invisible. But the honour of attaining it, and of raising all the brethren to the fellowship of it, was reserved for the Son of man himself, who, though first in the intention, was not first in the manifestation, but behoved to wait till man had revealed the infirmity which is in every creature, and needed to be redeemed from the power of sin and death, as well as to be advanced to glory and immortality. Yet was there a totality in the dominion of the first, as in the dominion of the second Adam; the one the totality of the earth, the other the totality of creation. And that the type might be more complete, a portion, and that a very small portion, of Adam's dominion was fenced off from the rest, and fashioned into a garden of God; as it were the metropolis of nature, the palace of nature's Lord, and the sanctuary of nature's Priest. And while this sacred spot was peopled with every form of living kind, and enriched with every fruitful production of the earth, the rest beyond the limit of its borders lay wild and waste, waiting for the sweat of man's face to fatten it, and the tears of woman's eye to water it. Now, if the total earth be the type in Adam's estate of the total creation in Christ's estate, then what meaneth this wasteness of the whole, and heavenly fruitfulness of a part? what in Christ's estate correspondeth to the paradise of Eden; and what to the wasteness of all besides? The answer is simple and easy, Where was Christ's bride taken from his bleeding side, and where for his weak and infirm wife did he endure the temptation of Satan? That is the part of creation which answereth to the garden of Eden. And of all the wide circle of vast creation, this earth was that favoured spot: for here Christ contended against Satan, and here Christ hath purchased unto

himself his elect church; and here is he to be espoused unto her in the resurrection.

But, lest any one may think that we are allegorizing, again I recal your attention to the Holy Scriptures; where it is written (Eph. v. 30), quoting the words spoken by Adam upon receiving Eve, even as the Lord nourisheth and cherisheth the church; for we are members of his body, of his flesh and of his bones for this cause shall a man leave his father and his mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery, but I speak concerning Christ, and the church." This application of Adam's words by the holy Apostle openeth to us, why Adam was first formed, and then Eve; because Christ, whom Adam personateth, was first in the purpose of God, and the church of the elect was secondary to him in the same purpose. This likewise shews us why

Adam was created with Eve in him, to shadow forth Christ's church elected in him before the foundation of the world. It also shews us why Adam was made in the out-field of the earth, and not in the garden of God; made of the dust of the unreclaimed earth, and afterwards placed in the garden; to shadow forth, that the Christ was to be made of the creature in the unredeemed state before he came into the possession of the kingdom that is to say, that he was to be of the fallen substance before he became the Head of the infallible substance of creation. It shews us also why the beasts were brought unto Adam to be named by him before Eve was created, to signify that, in the form of the Adam, or risen God-man, Christ did name or give the law of its being to every created thing before he prepared for himself a church. In which former acts of

creation, and the sovereignty of them, he had not such delight as he had from the presence and the enjoyment of his church; as it is written, "His delights were of old with the children of men." It also shews us the mystery of Eve's being first in the transgression; and Adam's following her, out of the greatness of his affection, into the fellowship of the curse-namely, that the church should fall into sin whenever she should be separated from Christ, by creation out of him, who, following her in the greatness of his love into the same curse, and becoming a curse for her, should thus redeem her. These things having been transacted in the garden under the type, and in this earth under the antitype, do shew that the earth is the antitype of the paradise of Eden, whose fertility, pacification, and government by Adam and Eve, while the rest of the earth was all lying waste around, doth denote the blessed kingdom of Christ and his church over this earth, in the age to come, when the rest of the visible creation is still lying an unpeopled waste, to be afterwards, as I conceive, possessed with proper inhabitants; when the dispen

sation of the thousand years shall close in the giving up of the kingdom to the Father; and all the evil which hath been bred by the spiritual, and by the material, creation shall be cast into the lake that burneth, which is the second death and Christ, having now completed his chosen ones, shall go forth with his spouse, and, through the mystery of that union of love which hath no similitude but in the union of the Father with the Son, shall multiply intelligent creatures no longer by creation, which is an outward act, casting the creature outward, to become the prey of its own infirmities, but by generaration, that most holy and most mysterious act, from which the Son arose before all times; that relation which uniteth the Father with the Son for ever, while it separateth them as distinct persons in the blessed Godhead.

Seeing, therefore, by the light of Divine Scripture, without any speculation or imagination more than is needful for the unfolding of ideas, as they lie wrapped up in the holy text which I understand to be both the prerogative and the vocation of the man of God, we have ascertained that Adam and his wife in paradise are a type of Christ and his church upon the earth; I ask whether this answereth to the short season of his humiliation or not? Surely not. Christ was not then in the state and dignity of a king: He had not where to lay his head : He was worse off than the foxes of the earth, which have holes ;. and the fowls of the air, which have nests. His wife was not with him, for the number of the elect is not even yet completed. The world was not in the state of a garden, but of a waste howling wilderness, as it is still. But why need I run the contrast, when he is expressly declared to have been under the curse, and was exhibited under the curse, by hanging on a tree; when, as saith the Apostle, he was lower than the angels for the suffering of death. If, then, the dominion of Adam will not square with the humiliation of Christ, we conclude that the humiliation of Christ is not the ultimate end which God shadowed forth in Adam, and that there is something to be manifested which will exactly answer to the type; and if we be asked what this is, we answer in the words of Paul, in the passage referred to, that it is the age to come which he hath thus put under Christ's subjection; in which age, immediately after the destruction of the harlot spouse, we are told (Rev. xix. 7) that the marriage of the Lamb is come, and his wife hath made herself ready. In the age to come, "when the wolf shall dwell with the lamb; and the leopard shall lie down with the kid, and the calf and the young lion and the fatling together, and a little child shall lead them." In the age to come, when the restitution of all things, spoken of by the holy Prophets; and, I think, no longer spoken of by any but they, except by the

Universalists, who substitute a most damnable heresy for that restitution of all things, taught by the holy Prophets, at which the heavens shall hold Christ no longer; but God shall send him to reign on Zion, and give him the heathen for his inheritance, and the uttermost parts of the earth for his possession. When he shall come with all his saints, to be glorified in them; and they shall come to reign with him on the earth a thousand years-on the earth now presenting the reality of that whereof paradise was the type,-all things being put under his feet, and yielding subjection unto him, without wars, without strife, without trouble; when men "shall beat their swords into plough-shares and their spears into pruning hooks, and shall learn war no more." There is one thing more necessary to complete the definition of Adam's being, as he stood in blessedness, which is the benediction of God upon him and his wife: "Be fruitful, and multiply, and replenish the earth, and subdue it, and have dominion over it;" which, though spoken to the unfallen pair, had not its effect, and the completion of it in paradise, and therefore is rightly reckoned unto the type; indicating that the time of multiplication and fruitfulness, between Christ and his church, should be after their union with one another in the millennial kingdom, when all things shall be subdued under their feet, and they shall have the dominion. The family therefore of the millennial kingdom, the children then to come from the union of the Lamb and the bride of the Lamb, are those who are to subdue and have dominion over the creation which lieth beyond the paradise of the kingdom; that is, as I have unfolded it, the rest of the visible creation, while Christ and his church shall exercise the rule and government over them ;-the whole mystery being a husband and wife ruling the children, who rule and inhabit the visible creation; or to strip the thing of all which is called metaphor, it is the mystery of generation, which is the most ancient and real of all things, being the name for the eternal origination of the Son from the Father, the Fountain Head of Divinity. I would say that the resurrection of the saints, and their advancement unto the fellowship of Christ's throne and judgment-seat, and their exhibition in that honour, beside him and in him, during the kingdom, together with all offices whatever which they shall be called upon with him, He in them, and they in him to perform; their government, their power, their holiness; and above all, their manifest blessedness, and honour above all creatures, will, under God's decree and purpose, yea, is decreed and purposed by God, to work that great multiplication of his church which shall take place in the kingdom; and these, the children of the kingdom, I believe, shall be made princes; not only in every land, but in the time of the Lord, in every part of the

visible heavens, always regarding themselves as children of Christ and the elect church, who have suffered with him, and come with him to reign; and who shall never, never be separated from him any more, but be his court of government, his guard of person, his assessors of judgment, his royal company of honour, his crowned elders round the throne, his living creatures in the throne; his wife, his united wife, bone of his bone and flesh of his flesh, taken from the bleeding side of his humanity, washed and purified, in his blood nourished, upon his flesh and upon his blood, and at length united with him for ever and ever;-one with him, as he is one with the Father: a relation of nearness and dearness, of honour and blessedness inexpressible, which belongeth to none, and can belong to none but those who have lived and died for him, as he lived and died for them, who have loved him more than father or mother; though they saw him not, yet believing rejoiced in him with joy unspeakable and full of glory.

But lest ye may think that these are imaginations, let me shew unto you one or two of the many texts of Scripture, upon which they rest. In the passage quoted from the fifteenth chapter of first Corinthians, as above, the Apostle declareth, That "as we have borne the image of the earthy, we shall also bear the image of the heavenly;" that is, the same change shall pass upon us which passed upon Christ by his resurrection when he shall come the Lord from heaven, and we shall be manifested to be the sons of God, according as it is written, Phil. ii. 20, "Our conversation (or citizenship) is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ; who shall change our vile body that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things unto himself:" that is, in the day in which the things which we do not now behold subject unto him, shall be made subject to him. We shall receive our glorious bodies, with which to dwell in that city, New Jerusalem, which cometh with him out of heaven; as it is written in another place, that the creature, or the creation, which now travaileth in bondage, shall be delivered into a glorious liberty in the day of the manifestation of the sons of God; for at present our life is hid with Christ in God; and as no one could call him in the days of his flesh, Son of God, but by the Holy Spirit; so now, no one can call us sons of God but by the Spirit: flesh and blood cannot discern either the persons or the things of the Spirit; according as it is written, "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God:" therefore, the world knoweth us not, because it knew him not. Beloved, now are we the sons of God;