passage, that the Elohim addressed some one respecting the creation of Adam; and that the Elohim created Adam in the image of Elohim. If it be asked, "With whom Isa. xl. 14; took he counsel ?" I answer, that He who proposed the creation of Adam was God the Father: but that he who actually created Adam was Christ.

Rom.xi. 34.

That the purpose and source of all is to be attributed to God the Father, is, I think, generally admitted: it is the first article of our creed, that God the Father was Maker of heaven and earth: this, however, does not exclude the Son, but, on the contrary, in the order of working, the actual formation is by the Son, while the purpose is attributed to God the Father. This may be rested upon one text: "To us there is 1 Cor. viii. but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by' him."

6.

created by

I said, in the second place, that he who All things actually created all things was the Christ. Christ. Now Christ is a term denoting one anointed

Gen. ii. 2.

Edwards.

to an office; and so, when I said that all things were created by Jesus Christ, I meant strictly that it was the God-man in his office-character-or "assumed relation," as Mr. Vaughan termed it—who created Adam. So it is said in Ephesians, "God created all things by Jesus Christ." This may require a more extended proof.

I will first turn to Gen. ii. 2, where the completion of creation by Elohim is recorded. "And on the seventh day Elohim ended his work which he had made." Upon this President Edwards observes, that the word translated "work" most properly signifies a work done in the execution of some function, to which the workman is appointed as the messenger of another. The Elohim, then, in this passage is Jesus, as appointed to the work by the Father. But I said it was Jesus, as anointed to his work, and in 'his office-character, who created man, with all things else. In confirmation of this assertion, I will turn to Prov. viii. : "WisChrist de- dom," in this chapter, is generally admitted

Prov. viii.

nominated

"Wisdom." to be Jesus Christ; and it is a title, I think,

not uncommonly attributed to him. Το pass by the direct assertion of St. Paul, that Christ is the Wisdom of God, I will mention 1 Cor. i. 24. one passage, where it is casually introduced by St. Luke, which, to my mind, marks it more fully: "Therefore, also, saith the Luke, xi. 49. Wisdom of God, I will send them prophets, &c." Now these words, "saith the Wisdom of God," appear manifestly introduced by St. Luke, in order to mark who it was that said he would send prophets-viz. he said so, even he who is "the Wisdom of God," for it is not a quotation from the other part of Scripture; and so in the 51st verse, it is affirmed in the person of Christ himself: "Verily I say unto you."

But what does Solomon assert concerning him who is "the Wisdom of God?" He

23.

says, "I was set up," or rather "I was Prov. viii. anointed from everlasting:" here, then, have him the anointed, the Christ,

olam, the hidden period of the past.

we (Comp. from the text

Psalm ii.

with the

The margin.)

following verses declare, that the office to which he was anointed was the creation. "When he appointed the foundations of Ver. 29.

Tailor on
Proverbs.

Heb. i.;
Col. i.

Prop. 2.

Adam cre

ated in the image of Christ.

the earth, then," says Wisdom, "I was by him [as] one brought up with him." So it is translated in the authorised version; but the learned Francis Tailor renders it, "Then I was by him, an artificer with him." It is unnecessary to do more than simply to refer to Heb. i. 2, 10, 12; Col. i. 16, in further exemplification.

Prop. 2. It follows, from what has been advanced, that Adam was created in the image of Christ, the God-man; for the Elohim, who created him, created him in his [own] image; and we have seen that the Elohim, who did create, was the Christ. Adam the But Adam was also created in the image of God the Father; for he who purposed the

image of

God.

Comp.

Num. xii.

8.

creation of man said, "Let us make Adam in our image." And indeed, both seem to be embraced in the Scripture account; for it says "So Elohim created Adam in his image." And then it adds: "in the image of Elohim created he him." And perhaps in the proposition of God there is the same; for he not only says, "Let us make man in our image," but he also adds,

"After our

likeness," or "similitude," which is apparently a personal title of the Lord Christ in the Old Testament, and answerable to a similar denomination of Christ in the New 2 Cor. iv. Testament" the image of God."

Now, as Christ himself is "the image of God," so Adam, being created immediately in Christ's own image, was mately in the image of God.

is called the image of God,

created ulti

4; Col. i. 15; Heb. i.

3.

Hence, man 1 Cor. xi. 7. and Adam is

also expressly styled "the type of the Rom. v. 14.

coming one:" respecting which last deno

mination of Christ we must shortly make some inquiry.

Prop. 3. Adam was the image of Christ Prop. 3.

in the following respects :—

1. The constitution of his person.

2. His relation to Eve.

Adam a type of Christ.

Gen. ii. 7.

Mark, x. 6, with Gen. i.

3. In his having dominion.

27; Eph. v. 30, with

But it is in the last respect alone in which Gen. ii. 23.

I conceive Adam was the "image of God;" and as it appears principally intended, from the connexion in which it occurs (Gen. ii.), so is it more immediately belonging to this

Gen. i. 23.