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Adam a natural head can mean no more than that he is the one common father of all flesh; fuch fathers are no more than the fathers of our flesh, Heb. xii. 9; but one foul is not generated of another, for, God is the father of fpirits, Heb. xii. 9. "God hath made of one blood all nations of men, for to dwell on all the face of the earth," Acts xvii. 26. Here is one blood made, and from that in Adam all flesh fprung; but every foul under heaven is a particular branch of God's creative work; hence they are called the fouls which God has made, Haiah Ivii. 16. Here is one blood made, and

made at once; and from that all flesh springs, being born of blood, and of the will of the flesh, and of the will of man, John i. 13. But our fouls are not made of one, nor at once, but in fucceffion, and are God's workmanship; and every one requires a creative power displayed; and God is the maker of them and the father of them, and not man; for Paul calls God the father of fpirits, and not men; and Ifaiah calls God the maker of fouls, which fhews that men are not the propagators of them. In all these things Paul never once mentions the image of God in Adam, but the image obtained after his fall, and that only, which he brings in to the comfort of the faints; "And, as we have borne the image of the earthy, we fhall alfo bear the image of the heavenly." In all this it plainly appears that

God's image is fomething diftinct from man; and God always claims it as his own, and it always bears his name, let it be what it may, or in whom it will. It is called God's image, Gen. i. 27; God's likeness, Gen. i. 26. It is called the fimilitude of God, James iii. 9. It is called the glory

of God, 1 Cor. xi. 7. Rom. iii. 23. And love, which is this image, is faid to be of God, 1 John iv. 7. It is the feed of God in man, 1 John iii. 9. This love is indeed called nature by the apoftle Peter; but then infinite Divinity claims it, and hence it is called the divine nature, 2 Pet. i. 4.

Furthermore, it is called charity that never fails, having the incorruptible, living, and eternal God for its parent, and is therefore called the "incorruptible feed, which liveth and abideth for ever," 1 Pet. i. 23. Paul fays that Adam was the figure of him that was to come, Rom. v. 14: but, if the image of God in Adam was not divine or spiritual, he was no more a figure of the quickening Spirit, the Lord from heaven, than I am.

I fhall now re-affume my fubject. Adam was made in God's image, which was his inward glory and his righteous robe: this he loft, and became naked. This was God's glory in Adam, of which, by fin, he came fhort. It was, in Adam, the bond of all perfectnefs, which bond of union was diffolved by fin, and fin feparated

between him and his God. Love is, and ever was, the most excellent way; but, man becoming corrupt, all flesh corrupted his way. The devil now carnalized man's mind, and filled it with his infernal enmity against God; and, this enmity being the devil's own feed in man, man is called from hence the feed of the ferpent, which is at enmity with the church and her feed. They are called ferpents, a generation of vipers, and children of the devil, from this principle of enmity which the devil infused into man. enmity is the image of Satan, which God defpifes, Pfal. lxxiii. 20. In this image Adam begat a fon, Gen. v. 3; yea, all his fons; for all the elect, as well as others, have borne the image of the earthly Adam, 1 Cor. xv. 49.

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Hence I conclude that the image of God in man, when created, was love; and the image of Satan in men, when fallen, is enmity against God, and hatred to him. And the law itself confirms this; for lovers of God and haters of God are the only characters which the moral law defcribes and rewards. "Shewing mercy unto thousands of them that love me, and keep my commandments." Vifiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me," Exod. xx. 5, 6. The moral law knows of no other characters than these two; it defcribes no other, and it rewards no others: hence it is plain what

the two images are; the faints fhall bear the image of the heavenly Adam, and finners the image of the earthy, which in the great day God will defpife, as fuch fouls defpise him; and he will fhew mercy on them that love him, and display his eternal love in Chrift Jefus to them. These are the two principles that Mofes pursues through all his writings: "Know therefore that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him, and keep his commandments, to a thousand generations; and repayeth them that hate him to their face, to destroy them: he will not be flack to him that hateth him, he will repay him to his face," Deut. vii. 9, 10. This was the character of the Jews in Chrift's time; they faw and hated both Christ and his Father, and wrath came upon them to the uttermoft. This enmity or hatred to God was originally in Satan, and by this was he influenced to murder Adam and all his race. When Adam conceived this in his mind he fled from God; and the fame, being communicated to Cain, it wrought in him to flay his brother. This principle of itself is no less than murder in the bud, whether it work in the faint or in the finner, as may be seen not only in Cain and Lamech, Gen. iv. 23, but even in Solomon, who, in a fit of jealous fury, fought to flay Jeroboam, and by fo doing to counteract the defign and promife of God, made known to Jero

boam, 1 Kings xi. 40. Hence it is plain that this enmity is the feed of the devil in man, and man is called the feed of the ferpent from hence; and it is Satan's own image, which he infufed into the mind of Adam. In this image and likeness Adam begat his children, whence it is called the image of the earthy Adam in all mankind.

The Holy Spirit, with his life and love, being feparated from Adam, and this carnal enmity fucceeding, there was nothing of love left in Adam but natural affections, and thefe the devil corrupted and turned into a thoufand channels of iniquity; but never can they run in a right channel, as appears plain in the words of Chrift Jefus. "Bleffed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors. For whofo findeth me findeth life, and fhall obtain favour of the Lord. But he that finneth against me wrongcth his own foul: all they that hate me love death," Prov. viii. 34-36. Here we have man's hatred defcribed, and the object of it, which is God; we have alfo Iris love fet forth, and the object of that, which is death. And this witness is true of every natural man in the world: for, whether he be a pharifee or openly profane, he loves the world, in which fin and death reign; he loves fin, which is the fting of death; he loves the treasures of this world, which end in death; he loves a form of godliness,

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