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And it is evident that the divine breath or spirit given to Adam, was the Spirit of Christ; for, In him was life, and the life was the light of men.- The true light, which lighteth every man that cometh into the world; or, the illumination which distinguishes men from the irrational creatures, consisling in the breath of life which was breathed into Adam, is thus to be traced to the eternal source of the divine word: Accordingly it is said, Job xxxii. 8. But there is a Spirit in man: and the inSpiration of the Almighty giveth them underRanding,

It must, however, be carefully observed, that the spirit of knowledge with which Adam was animated and lightened, was not the Spirit of Holiness; it was merely the light of nature, or a teaching of natural things: the self-denial, and the confolation —the teaching to know the Father in duly, and to abide in the love of Christ, given by the Holy Ghost, are things which belong to the other world, and connect only with the humiliation and exaltation of Christ. These are the humble portions of the poor in Spi. rit—the transcendently rich legacies of babes! Adam, though he had a mind that could unravel the whole secret of nature, and command the sea, the air, and the earth, of these things still he knew nothing!

I he knowledge of the true God is the life of rational creatures; this is the only proper idea which may be formed of a living foril, or of rational intelligent life. Of this knowledge ihe Lord Jesus Christ is the only trea-,

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fury, the sole medium, the beginning and the end. This life was given to man, being created in the image of God, and by the divine Spirit endowed with wisdom and knowledge, he became a living soul.-But, according to the divine theory, in the knowledge of God there exists a great distinction, viz. Firit, the knowledge of Christ as the Beginning, or the truth and glory of God unfolded in the creation; and, Secondly, the knowledge of Christ as the Servant and Son, or the truth and glo. ry of God unfolded in the work of redemption and in the kingdom of heaven; and it will be understood that the knowledge and life of Adam, related merely to the beginning, or to this first manifestation of God in the light and felicity of nature.

The happiness and glory of Adam, though infinitely short of the blessedness of the saints in the kingdom of heaven, was, neverthelefs, truly the enjoyment of God; and when the immensity of the works of creation are considered, and how perfect and harmonious were all things in their original flate, and that the whole system was full of God; and also, how man was capacitated to look into and survey every part of the wonderful structure, and was, as it were, filled with the light and glory of the whole; I say, when these things are considered, it is readily perceived, that his enjoyment was inconceivably great, and that the source of the happiness of man, in his innocency, was boundlels.

Moreover, it will froin hence be difinguilled, that the life of Adam, thongh it confilted in the knowledge and enjoyment of the ever blefred God, was not however eternal life; but, in its nature, was different from that unspeakable gift which, through grace, is bellowed upon believers; which iruth, it has been thought, was intimated by the circumlance of this life of man being breathed into his nostrils. The eternal life is clearly defined in the scriptures to consist in that commandment of the Father which sent his Son Jesus Chrilt into the world, including the reward of his filialobedience. This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent: and this knowledge certainly Adam did not possess.

But, being united to God by that divine medium of light and knowledge, which is the breath of life, man became a living soul, en. joving ihe glory and felicity of his Maker, and thereby illustrating the excellency and blessedness of the Lord Christ; and also the divine benevolence in the appointment of him to be the head of the world, and in thus raising up his creatures to a communion with him in his glory.

Section 5. The Sabbath, The Ordinance of the Sabbath respects tlie whole doctrine of Christ; it embraces amply the threefold glory of the Beginning, the Servant, and the Son, and offers the most clear and perfekt illustration of the divine theory, The Apostle speaking of the Sabbaths enjoinled by the law, says, they are a shadow of things to come; but the body is of Christ, Col. ii. 17. The Sabbath was instituted by the Creator, upon his finishing the heavens and the earth, and all the host of them, after six days; And on the seventh day God ended the work which he had made: and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and fančtified it: because that in it he had refted from all his work, which God created and made..

The firf Sabbath respected merely the finishing of the work of creation, and the divine pleasure, in the glory of his eternal purpose, unfolded in the world of nature; and this reason only was then assigned for the sanctification of the seventh day, that in it God rested from all his work. But as this work of creation was the broad foundation, and every way exact beginning of the display of Christ, we must conceive of the divine mind as contemplating therein the whole glorious exhibition; and that this was, indeed, the holy and blesfed rest of Godthe perfect day, which opened, as it were, upon all his finished work, .

And though no mention is made of the observance of this day being at first enjoined upon men, yet, the knowledge of its being so sanctified and blessed of God, was a sufficient reason for its being regarded as an holy and blelled day; and there are some notices of its being observed, in the divisions of time by seven days, before the giving of the law, such as the following: The Lord said unto Noah,

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Come thou and all thy house into the ark: For yet seven days, and I will cause it to rain upon the earth, Gen. vii.--Also Noah fent forth a dove from him, to see if the waters were abated from off the face of the ground. But the dove found no rest for the fole of her

foot, And he stayed yet other seven days, and again he fent forth the dove out of the ark. And the dove came in to him in the evening, and lo, in her mouth was an olive leaf plucked off : fo Noah knew that the waters were abated from off the earth, And he stayed yet other seven days, and Sent forth the dove, which returned not again unto him any more, chap viii.- Joseph made a mourning for his father in the borders of Canaan seven days. There is also the mention of weeks before the law; and some have supposed there was a reference to the Sabbath in the account of the offerings of Cain and Abel, which are said to have been made at the end of days. Many events took place in this difpensation of time, which clearly pointed to a Sabbath, and to a Sabbath of Sabbaths; such as the clean beasts and fowls going into the ark by sevens, the terms of Jacob's servi. ces in Syria, and the seven plentiful years, and the seven years of famine in Egypt.

The Jewish Sabbath respected, not only the finishing of the work of creation, but also the finishing of the service-work of the law, and the release of God's people from the bondage of a service state; and, therefore, in addition to the reason of God's having rested from his works of creation, which is introduced into the fourth commandment, this is also ex

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