Eve

223 57 Note

ated them. So when Jesus Christ made Adam, he made him in his own image, male and female, undistinguished, but one body, till distinguished into distinct persons, but yet one body and one flesh.

So when Eve was taken out of Adam, he did not take her out of relation to his body, but only made distinct persons, distinguished by sexes;

and

another prop equally powerful; popular prejudices mouth! will mouth its propriety. But let it be remembered, that its antiquity is no proof of its scriptural authority, neither is its popularity any proof of its consistency with the immoveable xity. fixity of the Divine plan of operations. Most assuredly God had a design in this, and a design perfectly in unison with the exaltation of Christ, to his mediatorial office: for, be it known, that in the mind, in the word, and in the works of no schism God, there can be no schism. It is written, and

that by the finger of God, that Jesus was exalted to be a Prince, in the management of the complicated concerns of every system, particularly of those that bear any affinity with men; who alone, amidst all the systems that have been formed, are called his portion; as if all other things and beings were no more than the necessary appendages of his church: united with his princely dignity, is his saving power, and a Saviour, &c.

&c.

and their communion is a communion of persons
and sexes, but yet but one body, and but one
flesh, by conjugal covenant.
when the members of his body were distinguish-
ed, being set up in Adam, it did not separate
them from his body, nor from his flesh, but in
order to have communion with them by another
way.

So Jesus Christ, Conjugal
Coven't

Secondly.

his

&c. In consequence of this lifting up,
goings forth were of old, from everlasting."
These words apply to him, and him only; and,
to set the matter beyond the power of doubtful
disputation, the very place of his birth is specifi-
ed; and thou Bethlehem Ephratah, though thou
art least amongst the thousands of Judah, yet out
of thee shall he come forth, who shall be a ruler
in Israel. Micah, v. 2. If God therefore gave
Adam a law, with a design that Adam should
obey that law, and in consequence of its obedi-
ence, secure the happiness of that state in which
he was created. God must enjoy a pleasure in
the prosperity of Adam, and rejoice in his happi-
Adam did not obey, though God designed
he should, according to the above reply. Adam
did not obey, though God delighted in his obedi-
ence. Adam did not obey though God expected
it; for whatever God designs, he expects the ac-
complishment; and if God delighted in the pros-

ness.

ve.earthy

Secondly. In that the man is not of the woman, but the woman is of the man. I Cor. xi. 7,8,9. And if the woman be the glory of the man, then if Jesus Christ had not had the matter of woman considered, and set up in him ever since he was Jesus Christ, he had been short of Adam's glory, for Adam was created with his glory or image in him, which was his wife. 1 Cor. xi. 7.

Thirdly.

perous happiness of Adam, arising from his obedience, and expected that obedience to the given law, he must have been disappointed in the one, and deprived of the other. Attendant upon disappointment is misery, and misery commensurate with the nature of the disappointment; the disappointment arising from the above considerations must be an infinite one, (I really shudder in following this fellonious sentiment to that gibbet it richly deserves) being the disappointment 125. of a God, consequently attendant with infinite misery; and if thus infinitely miserable, he is rendered incapable of constituting others happy; for how can he communicate that to others, of which he himself is deprived: and, if disappointed once, he may continue to meet with disappointments, through an endless succession of eternal ages. The thought is blasphemous; blasphemous as it is, it is the necessary consequence

of

Thirdly. Had not Jesus Christ been the whole body, as Adam was, the Church could not have been so nigh to Christ as Eve was to Adam.

Fourthly. Had not the Church been as near to Christ when she was created, as Eve was to Adam, when she was taken out of him, she was short of the glory of Eve, for Eve had a head already in covenant for her, that had he stood, she

could

of the above blasphemous reply. Let the reply, with its infernal cargo of horrid consequences, be hissed with abhorrence round the world. "We "have a surer word of prophecy whereunto we "do dwell to take heed, as unto a light shining "in a dark place." This divine testimony yields an impenetrable covert, to screen us from every blast of error. Here we find, that amidst all the fluctuating state of human affairs, the affairs of God, are undisturbed. I am the Lord,

I change not, is his memorial still. Prov. xix. 21, Suppose we contrast the reply with the known attributes of God? Did God, before the fall, view the apparently calamitous event? Yes, this can, not be denied, "for he seeth the end from the beginning." Did he possess power to prevent it? Yes, for he is the Lord of Sabaoth, being the original source, from whence all power proceeded. He must, of necessity of nature, possess that attribute in an infinitely higher sense than

loven:

could never have perished, whatsoever she had done. As touching this point, let us observe, that Eve was not taken out of Adam when God

with Adam made the covenant with him; Gen. ii. 17. But of the tree of knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof, thou shalt surely die. The very next words, ver. 18, And the Lord God said, it is not

good

all the power, in all creatures collectively considered. The Sun may serve as an imperfect emblem of what we mean; all the rays that enlighten, that chear with their heat, and fructify by their influence the world, emane from the Sun; yet, all the properties of all these rays, thus emitted in every possible direction, would bear in this collected state, but a very imperfect comparison with the Sun itself. Though in one instance there is a fitness in the emblem to convey the truth we mean to inculcate, there is a glorious difference; for, from the emission of its rays, we perceive, (or probably, more properly, we think we perceive) a gradual diminution: yet, in the other, though his power gave energy to all, his power cannot be diminished; he still abides the God of omnipotence. Then its existence cannot be proved from the want of power in God to prevent it, the want of prescience to foresee it, the want of wisdom to ascertain the best mode of its

pre