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Also, the dominion of man, by the divine charter, consisted of four provinces :And let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over every creeping thing that creepeth upon the earth. Thus was Adam a figure of Christ. And it may be observed, that angels are represented by the distinguishing properties of these four kinds of creatures; as by the leviathan, which is the monster of the deep;--by the eagle, which is the king of birds ;-by the ox, which is distinguished among cattle ;-and by the serpent, which is the first of the creeping things.
Moses, in his account of the creation, discovers evidently a design to connect these four provinces of creatures with the four first creative operations :-Hence, those of the waters, he makes the first province;-those of the air the second;—of the earth, the third; -and the creeping things, the last. It has been observed of the work of creation, that there was a progression in the operations, and that the light of the unfolding divine will brightened each day; and the result of each successive movement was still more and more perfect. So, in this view, the fish, un. doubtedly, are to be considered as the lowest species of the animal creation; the birds are a higher species ;-the caule are still more perfect ;-and the serpent is described to have pofsefled powers of intelligence nearly allied to those of the rational worlds; and being the last formed, may be fupposed the molt perfect of the animal natures, and to
have been the next link in the chain of be. ings, to those who were capable of moral government. The same remark may be made upon the great successive dispensations of divine providence, which, in the scriptures, are called days, that they shine with increasing brightness unto the perfect day.
In the passages which have been quoted, and there are many others in the same style, it may be seen that the angelic powers, which are the subjects of the throne of heaven, are in a similar manner connected with the four winds; the idea of which, as has been no. ticed, seems to have originated in those creative operations which framed the worlds.To recite only two instances is sufficient :These are the four spirits, or winds of the heavens, which go forth from standing before the Lord of all the earth. Zech. vi. 5.- And af. ter these things, I saw four angels standing on the four corners of the earth, holding the jour winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. Rev. vii. 1. And by being thus connected, the angels are placed in a strong point of analogy with these lower subjects of Adam's empire,
It may also be observed, that, with the winds, the courses of the waters in the world before the flood, appear to have conformed to the same fysiem; for a river went out of Eden, and having watered the paradise of Adam, it was parted into four heads extending to the four quarters of the earth; dividing those realms into four grand departments, and
forming a natural communication throughout the whole dominion. And it may be natur. ally inferred, that the grand divisions and progressions in those divine operations conNituting the world, which are traced in the courses of the winds and waters, and in the animal natures, and angelic economies, are also the grounds of the division of this world's empire into four great kingdoms in succes. fon; which kingdoms are represented in prophecy by distinct kinds of beasts, and are ordained of God, and limited by the same laws that govern the heavens, and control the hgns and seasons, and the days and years.
It appears, moreover, that the angels are consecrated beings, and that the consecrating vow of holiness was laid upon them soon after their creation; their fate as being under the law implies this, and that the altar of God was sei up among them; for the idea of consecration relates to the altar; also, this is imported by their common name, Angel; for wherever the word el is taken into a name, it fignifies that the person or thing is either a consecrator, or is consecrated under the vows and oath of God. The ground of the standing of the angels, being made sacred under the law, was the fearful circumstance tha: rendered the sin of those who fell fo exa ceedingly finful, and gave it such strength to t'icir condemnation; and their landing fingly and alone on this holy ground, left them na fallen flaie, hopeless and irrecoverable; for, Hlo to him thri is alone when he fullcthi for lie huis iiot another to help him up.
Section 4. Man created in the Image of
The state of man when first created, was widely different from that of the angels; for instead of being made with the frame, and placed in the condition of a servant, God gave him a portion of his own spirit, and thereby capacitated him for dominion; and he was associated with the Lord himself in the glory of his majesty, and set up in fate with his Maker over the works of his hands.
Christ is the image of God; and as man was created in union with Christ as the Be. ginning, or as the Head and Lord of the Creation, he was made in the image of God; in his being capacitated with wisdom and knowledge to hold the dominion of the world, and being actually invested with this fovereign authority; man was made after the fie militude of God-fearfully and wonderfully made! His first state was nothing less than a partnership with Christ in the glory of his dominion, as far as it respected the first crearion! With such an impress of majesty he was fearfully made, and it is all a matter truly wonderful!
As Christ was united with the Father by the everlasting covenant, fo Adam was associated in a covenant with Christ; and as Christ was with the Father a fellow in the glory of the eternal world, so was Adam a partner with Christ in the glory of the creation. Hence, as Christ, in having by the Spirit of the Father all the treasures of wisdom and knowledge; and in being set up in the ancient dominion of heaven, was the image of God, and the brightness of his glory; so Adam, being capacitated by the Spirit of the Lord the Creator for the dominion of the world, and set up in this glory, was in the image of God, and was the figure and likeness of Christ. In like manner, Christ having become the Head of the New Creation, and being declared the Son of God with power, according to the Spirit of Holiness, by ihe resurrection from the dead; and the penitent finner being brought into union with him by the grace of the new covenant, and receiving from him the Holy Ghost, which is the Spirit of the new world, he becomes a new creature, and puts on the new man, which is res newed in knowledge, after the image of his new Creator. In what clear light does the divine theory here open to view!
The supposition that mere creature excel. lence could be the image of God, or that creatures could be said, with propriety, to be in the image of God on account of their own moral righteousness, or on any account other than their being by an act of sovereign be. neficence united with the divine Word, the true and only image of God is gross folly and idolatry; and it is truly astonishing that this should ever be supposed by serious perfons, who have bibles in their hands. When God was about to create man, he called his