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merits to cool the ardour, quench the holy zeal, and deaden the life of God in the soul; and very often sadly succeeds, as Dr. Watts observes:

"Hath restless sin, and raging hell,
Struck all our comforts dead?"

A gracious God will guard his own work in the believer, but powerful attacks from within and without will be made against the holy seed within; but it remaineth there in spite of all opponents. It cannot be rooted up; it is a plant that cur heavenly Father hath planted, and he will water it every moment, and keep it night and day.

Every real child of God wishes to be more spiritual and heavenlyminded; and is ofien constrained to lament his leanness before the Lord, and gratefully welcomes every revival. How happy he is in the house of his God, when the Lord clothes his ministers with salvation, and the provisions of the table are blest; when he can see the goings forth of his God and his King in the sanctuary—in the awakening of sleepy saints and dead sinners—in feeding the faint and hungry pilgrim—in bringing home any who have been long banished from him. O how it refreshes and rejoices him to see the long neglected desart again blossom as a rose; and when the word reaches his heart, subdues his sins, revives his graces, brightens his prospects, and again makes the Redeemer altogether lovely; then Simeon's song suits him well, " Lord, let me now depart!"

The life, the vigour, the incessant activity of the holy inhabitants of that better world above, how desirable to imitate; they rest not day nor night—everlasting love calls forth an everlasting song— everlasting mercy fills the safe-landed saints with everlasting mirth —and the everlasting God fixes their every thought.

"Thou sacred One, almighty Three, Great everlasting mystery; What lofty numbers shall we frame, Equal to thy tremendous name? • • How flat our highest praises fall

Below th' immense original."

But we are confined within the walls of sinful clay, and know not the day of our deliverance, and may have long to groan under the pressure of corruption. But we have much to cheer and encourage us—a faithful God, Jehovah—who is being itself, who gave being to all creation—raised a world out of nothing for a new world, his church, to be brought forth upon. On this globe his goodness and grace are displayed; and in nothing more than in building up his Jerusalem, and gathering to himself all his outcasts; and goes on with his holy and heavenly work in binding up and healing the wounds of his wounded. "He taketh pleasure in them that fear him, and in those that hope in his mercy." May the quickening and reviving mercy of God be put forth in the souls of writer and reader, that our path may be as the path of the just that shines brighter and brighter, that our personal piety may allure many to seek the Lord.

Nampstead. JAMES.




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Adam shone forth in all the perfections of creature purity, in all the excellencies of inherent holiness, righteousness—having the law of God inscribed on his heart—the mind and will of God revealed in him—the law of God as the rule of his walk and conduct given unto him. In these circumstances, and in this state, Jehovah constituted him the head, root, and federal representative of the whole human race. His soul was created after the image of God, endowed with understanding and will, capable of apprehending God as his chief good, and of willing his glory as his chiefest end. In this holy, blessed, and happy condition, Adam was created and placed in paradise, indulged with communion with his Maker; having the whole creation of God before him to contemplate God and his goodness from; and the holy law of the Lord his God to read a lecture out of, concerning his Maker's majesty, purity, holiness, and sovereignty. Some of our greatest and best divines have said, from its being declared, "God created man in his own image," have conceived Adam formed as fashioned after the pattern and example of Christ as God-man, who as such was the first-born of all God's thoughts, ways, and works; and the head, foundation, and cornerstone of the whole creation of God; in whom dwelleth the whole fulness of nature, grace, and glory. Doctor Goodwin says, 'that Adam and his state, according to the law of his first creation, was intended by God as a type of one, who was to be a second Adam, Jesus Christ. Adam was a type of Christ, as he was in a state of innocency, a public person, and the head of mankind, and so derived to his posterity the imputation of his disobedience; so he was a type of Christ, as pre-ordained before the world was, and without the consideration of the fall, to be the root and the head of the elect, and to convey to them the supernatural benefits of grace! In these following particulars, he makes a comparison of Christ the type, and Adam the antitype. In their persons :—as Adam had in him a principle of natural life, so Christ has of spiritual. As public persons and heads of mankind :—as Adam conveys his natural life; so Christ his spiritual. He also says, the formation of Adam's body by God's immediate hand, typifies the assumption of the human nature by the Son of God, whose body was immediately formed by the Holy Ghost. The union of soul and body in Adam, typifies the hypostatical union. Adam's body comprised the perfection of all creatures; it was suited to take in all the comforts which they could afford ; it had a natural beauty in it, and was guarded from injuries, and was immortal; yet, in the original, it was but earth: it depended upon he creatures for its subsistence, and was subject to many alterations.

But the divine person of Christ united to an human nature raised the body of Christ, as he is one with God and Lord from heaven, to a state suitable to this ineffable union. He being the Lord from heaven is now a spiritual and heavenly body, fitted to enjoy and partake of all the glories of heaven. The glory of our Lord's human nature excels the glory of all creatures, even the angels themselves. He further adds, Christ was foresignified by Adam before his fall as a prophetic type of Christ to come, as the head of the elect, who, as a public person, should advance them to the like glorious condition as himself had in heaven. The story of Adam, we may truly say of it, is nothing else but Christ explained.'

Man being created, the sabbath was instituted; and he was introduced and placed in the garden of Eden, which some conceive to be near Babylon. Others conceive it to be in the land of Armenia. Others conceive it to be in the land of Judea, to the east, by the lake of Genessaret, or sea of Galilee, or Tiberias. The Lord God having placed, and solemnly charged the man not to touch of the fruit of the tree in the midst of this garden, while he abode in his state of purity; and after the sabbath had passed over him, according to Mr. Reader's conception, Jehovah, on the morn of the day which succeeded the first sabbath, on or about the third hour on the ensuing morn, a deep sleep being caused to fall upon Adam, he slept, and out of one of his ribs the Lord God formed the woman, and brought her to the man, and married them together, making them one flesh, which hath been conceived by many to be an illustrious type of the union and marriage-relation between Christ and his church. I cannot better give a clear hint of it than in the words of Dr. Goodwin. 'The execution of God's purposes did first begin with the creation of man ; and therein his everlasting purposes about Christ and his church were veiled under the shadow arid type of the first man Adam, both in his formation and marriage, which was as soon as there was any subject capable to bear the type of Christ and his church. Man's first formation God himself declared to be according to his own image, which as I anciently understood it, was according to the original human nature first set up in Christ's ordination to be man, as in the idea of God's eternal decrees he was the first-born of every creature. And then as for his marriage with Eve, his wife, formed out of him, those divines that stand for Christ's having been primarily ordained, used to allege it for one proof thereof; that, that speech of his, '' bone of my bone, and flesh of my flesh," aud "for this cause a man shall leave father and mother, and shall cleave to his wife," Gen. ii. 23,24, was intended by God (though Adam knew it not, as Caiaphas did not his prophecy,) of our Lord's death, and of his church as most deeply interested therein; so neither did Adam of that intended union of Christ and his church, though in execution brought about after the fall, yet in intention first decreed without the consideration had of the fall: it being uttered by him in his pure and innocent condition before he fell. But this now I insist not largely on to explain, having done it elsewhere: that which I here allege it for is, that look at Adam (his type herein) was first in God's intention, first decreed without the consideration had of the fall; so thus Christ was first, in God's intention, absolutely ordained to be God-man : and that, therefore, because he should not be alone, God had given and predestinated his church to be a spouse to him: and from everlasting brought it and presented her (as who was to be made out of him) as a gift, infinitely more valuable than all the world besides whom God had made for him. And God put her into Christ's heart and bosom, and then Christ took her, as given him by his Father to be his, and to cleave to her alone for ever, and to communicate his own glory unto her, in her designed proportion. And that Adam and his marriage were in this thing thus the type of Christ and his church, in their union and conjunction, the application of the apostle of Adam's speech thereunto manifestly shews in Ephesians v. 30, 31, "For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined to his wife, and they twoshall be one flesh." And how Adam was alone, and first made, the story in Genesis tells you; and the apostle elsewhere, 1 Cor. xi. 8. "For the man is not of the woman, but the woman of the man." He adds, you see the council concerning Adam and Eve in their marriage, it holds with God's eternal council concerning the marriage with Christ and his church.

Though I conceive it to be a great gospel truth, that the church was the bride, the Lamb's wife, before time; and that Adam in his pristine state was a figure of Christ, "who was to come ;" that the woman made out of him, brought to him, and united by the Lord in a; marriage union to him, was figuratively intended to represent Christ and his church; yet the fall has drawn such a veil over the ancient, supreme, primitive, supralapsarian decrees of God respecting Christ the head, and the elect his mystic body, as to render it very difficult to apprehend them. I proceed to observe, that man, though created in the image of God, "in righteousness and true holiness," abode not long, but fell from God by transgression, and all mankind fell in him, and together with him. "By one man sin entered into the world, and death by sin, and so death passed upon all men, for that, or in whom all sinned," Rom. v. 12. AH mankind being fallen in and with the first man, the guilt of his sin seizeth upon and defileth the whole human race. The sentence of condemnation is passed sententially in Adam upon all flesh. "Cursed is every one that continueth not in all things written in the book of the law to do them—dust thou art, and unto dust thou shalt return."

One says, ' Man is but flesh, a gross and corruptible composition. A house of clay, whose foundation is in the dust. A garment motheaten, that wastes by natural decay; every moment rotting and consuming of its own accord. And the little while he struggles under his infirmities, he owes his subsistence, nay, the very cohesion of the dust of his body, to the expansion and pressure of the heavens.'

The right reverend archbishop Usher, who begins the creation of the world, October 23, in the second page of his chronology, hath these words: 'It is very probable, that Adam was turned out of paradise upon the tenth day of the world, answering to our first of November, (according to others, or upon the supposition of the Julian period), upon which day also, in remembrance of so remarkable a thing, (as in all reason, says he, it should seem), was appointed the solemnity of expiation or atonement, and the yearly fast spoken of, Acts xxvii. 9, termed more especially by the name, "the fast," wherein as well strangers as home-born people, were commanded to afflict their souls with a most severe intermination (or threatening,) that every soul which should not afflict their souls, or itself, should be destroyed from amongst his people.' See Lev. xvi. 29. xxiii. 29. Doctor Goodwin adds, 'For the foundation of this conjecture, why the first day of the creation began October 23; and so that this fast being appointed the tenth day after, and so on the fourth-day anniversary after man's creation.' For this I refer the reader unto his chronology, the first two pages of it, and his epistle prefixed to the chronology. But then the sabbath (upon which day both men and angels stood), the argument is strong from Exodus xxxi. 17, and if there were but two days more between that and the fall, supposing it on November the first; these falling so near together, and all things so suiting in the three, make it very probable, that day to have been the day of man's fall and of the Jewish fast.'

Mr. Thomas Reader, of Taunton, says, 'The rib which was made into a woman, was probably taken out of the side of Adam, on the eighth day of the world's age. At least, the particular history of it succeeds the account of the sabbath, and the command given him not to eat of the tree of knowledge of good and evil. See Gen. ii. 18—25. Having spent that first sabbath alone with God, probably at the close of it, the brute creation passed in view and review before Adam, (after the sabbath had sanctified them to God) that as their lord, he might give them names. After this, the third hour of the eighth day might be a probable time for that deep sleep to fall upon him, which is mentioned verse 21. See his remarks on the Revelation.

Man being fallen from that state of holiness, purity, and rectitude, in which he was created, which fully proves our mutability and nothingness, as creation made way for the eternal Three to display and manifest the riches of grace, love, and mercy, in and through Christ, the eternal Head and glorious Mediator of the elect of mankind. So that I proceed to set before you, how the rest of this book beginning with an account of the woman's seed, who was effectually to bruise the old serpent, called the devil, gives us an account of the covenant of redemption, and of Christ the Mediator, as the Prophet, Priest, and King of his church, who appears immediately upon the fall, as ready to act and exercise his glorious mediation. He having, as the great Prophet over the house of God, informed our first parents in their fallen state, concerning salvation from sin, Satan, death, and

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