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gation was communicated by virtue of this word; and I suppose it will not be denied, that his pofterity continue to propagate their species, not froin a repetition of the same word to individuals, but in consequence of that {poken to Adam, as their representative. 2d. And God said, Behold I have given unto you every berb, &c. to ycił it mall be for meat ; now as this grant, or any thing like it, is not renewed to individuals ; by what right do we, or any of our fellow-mortals take the herbs of the field, &c. if not in consequence of that grant to Adam, and his posterity as considered in him ? 3d. When the Almighty had formed a creature for his own glory, and planted a garden of pleasure, for the happiness of that creature ; he saw something yet wanting, according to his great idea, to compleat it's felicity ; which deficiency he signified in these words. It is not good that man should be alone, I will make him an help meet for him ; accordingly it it said, ver. 22d, that, when ihe Lord God had formed the woman, he brought her to the man. This is what one might call the · first marriage, and is evidently of divine institu

tion, Jehovah himself being presenter and priest. And we have the best authority to affirm, that this ordinance equally respected Adam and all his feed; for it follows, therefore thall a man leave his father and his mother, and all cleave unto his wife and they shall be one flesh; which saying, as attested by our blessed Saviour, has respect unto all men. Matt. xix. 5. 4th, I know no law extant in all the old testament, which commands ; a woman to be obedient to her husband, except *; what is recorded Gen, iii. 16. And thy desire thall be to thy husband ; and he shall rule over thee s

this is by the apostle Paul called a law, 1 Cor. xiv. 34, and by virtue thereof, he exhorts the woman to subjection. Now it is evident, all these things affect his posterity, either as he is their natural, or their fæderal head.

Again, it is equally certain, that Adam is to be looked upon, as the representative of his pofterity in a covenant relation, or as their fæderal head; and in this view ; whatever was made to Adam by promise, and became awardable by obec dience, the condition of that promise ; would doubtless (the condition being performed) have devolved to his posterity; nor would any one have thought it injustice, to have enjoyed the blessing. On the contrary, as Adam's disobedience has involved his posterity under the curse, the event cannot alter the justice of the proceeding. Befides, as Adam represented his posterity, as their natural head, and in that capacity had several grants and injunctions common to both; it is reatonable, that whatsoever was granted by way of covenant, and was to be continued on condition of obedience, should also respect both. Nor is it any uncommon thing amongst men, bearing, such relation, natural, or fæderal, as has been spoken of; to be benefited, or injured, in confequence of the conduct of those, to whom they stand related.

That Christ the second Adam represented his people in a fæderal relation, will hardly be denied; at least by those, who pay any regard to the holy scriptures, seeing that both in the old and new testament he is often spoken of in this character. And as the opposition between them first and second Adam is beautifully stated, and C2

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judiciousy, and plainly treated by Paul in Rom: v. 15. &c. it follows that in the conception of him, who had been taught these grand truths in the third heaven; what Jesus the second Adam was to the people whom he represented, that was the first Adam, to the people whom he represented, even all mankind. Hence it is, that in ver. 15th, if through the offence of one, even the first Adam ; many be dead; much more the grace of God, which is by one man, even Jesus Christ, the fecund Adam, and the gift by grace, even life and immortality, hath abounded unto many. If Jesus Christ is thus appointed, and set forth in scripture, as the covenant head of his people ; and if they obtain life, and salvation for the sake of his merits only; (a truth, which in this place I Thall take for granted,) then there can no imputation of injustice lye against the divine procedure in rendering a reward due to the demerit of Adam, solely for his sin, to his posterity. When Moses the servant of God had summoned the people of Israel, to remind them of the manifold mercies they had been partakers of, and to signify the Lord's pleasure furthermore concerning them, he thus addresses the numerous assembly; " ye stand “ this day all of you, before the Lord your God; “ your captains of your tribes, your elders, and

your officers with all the men of Israel, your

little ones and your wives, &c. that thou « shouldest enter into a covenant with the Lord " thy God, and into his oath, which the Lord

thy God maketh with thee this day, &c. nei" ther with you only do I make this covenant " and this oath, but with him that standeth here “ with us this day, before the Lord our God,

$6 and also with him that is not here with us this 6 day.” Now when we see the Lord entering into a covenant with Adam, where is the absurdity of supposing him to speak in like terms, “ Not “ only with thee who art here to-day, but also $s with them that are not here with thee this day, “ do I make this covenant."

If there be any of you that yet dare to inveigh and exclaim against the justness of this procedure ; I would answer such in the words of an eminent divine and servant of Jesus Christ. “What mor“ tal now can flatter himself, that placed in the “ same circumstances with Adam he would have •s better consulted his own interest ? Adam was “ neither without wisdom, nor holiness, nor a s desire after true happiness, nor an aversion to “ the miseries denounced by God against the sin« ner; nor in fine, without any of those things, " by which he might expect to be upon his guard " against all sin : and yet he suffered himself to “ be drawn aside by the craft of a flattering se« ducer. And dost thou iniquitous censurer of " the ways of the Lord, presume thou woulds have “ better used thy free-will? Nay, on the contrary “ all thy actions cry aloud, that thou approvest, " that thou art highly pleased with, and always “ takest example from that deed of thy first pa“ rent, about which thou so unjustly complainest. 6. For when thou transgresseft the commands of “ God, when thou settest less by the supreme be« ing than by thy lufts, when thou preferrest

earthly to heavenly things, present to future, " when, by thine own choice, thou seekest after

happiness, but not that which is true ; and in5 stead of taking the right way, goeft into by

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“ paths;

" paths; is not that the very fame as if thou didit “ fo often eat of the forbidden tree? Why then

dost thou presume to blame God for taking a “ compendious way, including all in one ; well " knowing, that the case of each in particular, © when put to the test, would have proved the 66 fame.' Witfius.

It seems when man's munificent creator had given him his being, and had exalted him to the dignity of lord of the lower world ; that he (the great creator) considered all the works of creation as constituting the one great family, of which man was appointed the head ; and on whose conduct depended their continuance in that fair and peaceful state in which they were created, and which in the judgment and esteem of the great architect and ceconomist was very goed. Therefore, when man the head of this family had offended, the whole became obnoxious through his offence ; not only the children that should be born of his body were subjected to the curse, but also the beasts of the field, and the very ground on which he stood. This appears from God-Almighty's sentence, in that awful day of trial, and his righteous procedure is not to be called in question. Unto the serpent he said, because thou hast done this, thou art cursed above all cattle, (Miccol) more than all; if all cattle were not cursed together with the serpent, the comparative (Mem) might appear to be without meaning in this place; and it would have been sufficient to have said, thou art cursed, without respect to every beast of the field, had these been exempted, quite exempted from the curle. So provoking and displeasing to God was this act of man's disobedience, that for his

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