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Adam a natural head can mean no more than that he is the one common father of all flesh; such fathers are no inore than the fathers of our Aerh, Heb. xii. 9; but one foul is not generated of another, for God is the father of {pirits, Heb. xii. 9 « God hath made of one blood all nations of men, for to dwell on all the face of the earth," Acis xvii. 26. Here is one blood made, and from that in Adam all flesh sprung; but every soul under heaven is a particular branch of God's creative work; hence they are called the fouls which God has made, Isaiah lvii, 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 souls 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 spirits, and not men; and Isaiah calls God the maker of souls, which shews 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 saints ; “ And, as we have borne the image of the earthy, we shall also bear the image of the heavenly,” In all this it plainly appears that

God's image is something 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, i Cor. xi. 7. Rom. iii. 23. And love, which is this image, is said 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 apostle 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,” i Pet. i. 23. Paul says 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 shall now re-assume my subject. Adam was made in God's image, which was his inward glory and his righteous robe: this he lost, and became naked. This was God's glory in Adam, of which, by fin, he came short. It was, in Adam, the bond of all perfectness, which bond of union 'was diffolved by fin, and fin separated

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 bis inferpal enmity against God; and, this enmity being the devil's own seed in man, man is called from hence the seed of the serpent, which is at enmity with the church and her feed. They are called serpents, a generation of vipers, and children of the devil, from this principle of enmity which the devil infused into man. This enmity is the image of Satan, which God despises, Plal. Ixxiii. 20. In this image Adam begat a fun, Gen. v. 3; yea, all his sons; for all the elect, as well as others, have borne the image of the earthly Adam, I Cor. xv. 49.

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 itfelf confirms this; for lovers of God and haters of God are the only characters which the moral law describes and rewards. “ Shewing mercy unto thousands of them that love me, and keep my commandments." Visiting 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 describes no other, and it rewards no others: hence it is plain what the two images are; the saints shall bear the image of the heavenly Adam, and sinners the image of the earthy, which in the great day God will despise, as such souls despise him; and he will Thew mercy on them that love him, and dirplay his eternal love in Christ Jesus 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 re

him to his face," Deut. vii. 9, 10. This. was the character of the Jews in Chrift's time they saw and hated both Christ and his Father, and wrath came upon them to the uttermost. 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 say 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, sought to Nay Jeroboam, and by so doing to counteract the design and promise 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 seed of the serpent from hence ; and it is Satan's own image, which he irifused 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 fepárated from Adam, and this carnal enmity fucceeding, there was nothing of love left in Adam but natural affections, and these the devil corrupted and turned into a thousand channels of iniquity; but never can they run in a right channel, as appears plain in the words of Christ Jesus. « Bleffed is the man that heareth me, watching daily at' my gates, waiting at the posts of my doors. For whoso findeth me findeth life, and shall obtain favour of the Lord. But he that finneth against me wrongeth his own soul : all they that hate me love death,” Prov. viii. 34-36. Here we have man's hatred described, and the object of it, which is God; we have also lris love set 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 pharisee or openly profane, he loves the world, in which sin 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 forin of godlines,

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