Chapter IX
The explication of the words of the text ; in what particulars they make a comparison of Christ the type and Adam the anti-type. In their persons, as Adam had in him a principle of natural life, so Christ has of spiritual. As public persons and heads of mankind, as Adam conveys his natural life, so Christ his spiritual. It is proved out of the same text, that Adam, before his fall, was thus intended as a prophetic type of Christ to come, as the head of the elect, who as a public person, should advance them to the like glorious condition as himself had in heaven* The glory of this accom plishment ivas appointed for him, without consideration of the fall. That interposing lie came and suffered and died to remove the obstacles that the fall had laid in the way of the execution of the work first designed.
There is a natural body, and there is a spiritual body. And so it is written. The first man Adam was made a living soul, the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural ; and afterward that which is spiritual. The first man is of the earth, earthy ; the second man is the Lord from heaven. As is the earthy, such are they that are earthy and as is the heavenly, such are they that are heavenly. And as we have borne the image of the earthy, we shall also bear the image, of the heavenly. 1 COR. XV. 4449.
Those words out of Rom. v. I took but for a general groundwork, because they so expressly call Adam a type of Christ to come. And though that scripture delivers this general maxim, which in many parti culars doth hold, yet it instanceth in nothing but the imputation of his disobedience, which is indeed in order the last particular wherein Adam did sustain a public person, and wherein he was a type of Christ, convey ing the benefit of his most perfect obedience, after which he ceased to be a public person in all other acts of his, and so that particular is to be in sisted on last in this discourse. But other scriptures do instance in many other particulars before his fall (at which time, as I shewed, he was a public person as well as in his fall), anddo make him to have been the type of Christ therein also, as pre-ordained by God to come, which will more fully confirm that assertion already laid down.
I will take the scriptures as they lie in order ; and first, this in 1 Cor. xv. 44, 45, &c., because indeed it makes Adam a type of Christ from the first of his creation, which is the highest that we can go. And as in that Rom. v. the scope is to shew that Adam was a type of Christ, as he was a public person in respect of his actions, to convey the merit or demerit of them, as in like manner Christ by his actions conveys righteousness and life ; so here, the apostle s scope is to shew that Adam was also his type in respect of that condition and state of life, and qualifications of his own person, given him as a public person, and of what at his first creation, before his fall (even in his formation) he received, to convey the like to us, which is the thing I out of this place shall chiefly urge.
The resemblance between these two in that Rom. v. is (in respect of the things conveyed) a similitude of contraries or opposites : By the one came sin, by the other, righteousness ; by the one came death, by the other life, with this dissimilitude for the measure of what is
CHAP. IX.] OF THEIR STATE BY CREATION
conveyed, that Christ exceeds in his ; he conveys abundance of righteous ness, and a better life, whereof sin and death were the privation.
But the resemblance between these two in this of the Corinthians is carried on by a comparing the condition of the one with the other (which is the thing conveyed) in a way of eminency and disparity, which yet answer each to other, as type and antitype. The one was made a living soul, and the other a quickening spirit ; between which, for excellency, there is as much disparity as between earth and heaven, and yet an answering of each other in that disparity, as type and antitype use to do.
Living answering to quickening; soul to spirit; natural to spiritual, ver. 46 ; earthly to heavenly, ver. 48 ; yet so as, for the ground of convey ing both, they agree alike ; as in the former, that they were ordained two roots, correspondent each to other.
Now, in handling this scripture, I shall observe this method :
1. I will shew the coherence, scope, and connection of these words, and open those phrases in them which most conduce to the understanding of them.
2. Secondly, When they are explained, I will raise arguments from them, to confirm that assertion already laid down, namely, that Adam was before his fall a prophetic type of Christ to come.
8. And thirdly, I will open those particulars which this scripture holds forth, wherein he was ordained Christ s type as then.
1. The apostle s scope in that chapter is (as all know) to prove the resurrection, which he had by many arguments done, unto ver. 35, the main of which was drawn from the resurrection of Christ, in whom all his elect must live, as in Adam all died, ver. 21, 22.
But then, if the question be made, With what body, or in what state and condition of life they shall rise, and afterwards live in (which question he puts ver. 35) ? he answers, ver. 38 (as in the 36th and 37th he had done to a former query), that for matter and substance it is the same body that they had before, their own body, ver. 38; but for qualifications and adornments, and so for the condition of their persons and their state of life then, these shall differ from what they are now, as much as a clod of earth, a body terrestrial, differs from a star in heaven, a body celestial.
It is the apostle s own illustration, ver. 40, and so he goes on to difference them unto ver. 44, where he adds another difference between them, call ing the one a natural body, the other a spiritual body, which, though differing in terms, is notwithstanding the same with the former. But because these similitudes, though they illustrate this difference of bodies, yet prove nothing, therefore, from the 44th verse, he proceeds to prove that God had ordained two such differing conditions of life, and of bodies, for the sons of men the one common to all men, the other more glorious, peculiar to his elect which he positively lays down, and expresseth in this thesis or proposition: There is a natural body, and there is a spi ritual body ; that is, there are to be two such conditions for some of mankind ; God hath ordained both these states for men ; or, as some copies have it, and as the vulgar translation reads those words, If there be a natural body, then there is a spiritual body ; so making the one theonsequence of the other, si sari CU/AO, *^tv%ixbv, ten xai T&yo/a <7rvzv/j*anxby ;* which assertion he proves, ver. 45, 46, and then forms up the conclusion, ver. 49, that as cer tainly as we see the one, we shall in like manner see the other. This thesis he proves from the differing condition of the first and second Adam ; * Vide Flaccium in Var. Lect.
78 OF THE CREATURES, AND THE CONDITION [BOOK II. the former being a type of the latter, and both of them ordained to convey their likeness to mankind. The substance and condition of Adam s nature (the best of it) was but a reasonable soul becoming a principle of life to a body created out of the earth, and ordained to live in the earth, which is meant by living soul. But Christ s person is the Godhead in the person of the Son, or Spirit quickening an human nature, ordained to live in heaven, whereof he was Lord by inheritance, ver. 47, and his argument lies in three things thus : if the soul can advance an earthly body to such an excellent state of life as Adam on earth enjoyed, then what a glorious spi ritual condition shall the Godhead, united to an human nature, raise that nature up unto ! And by consequent, his elect also shall be raised to the like ; for as Adam conveyed his image (ver. 48, 49) to his posterity, so shall Christ transform his elect to the image of that condition, which his human nature is raised up unto ; which, if that of Adam s was but earthy, this must needs be heavenly ; if that were animal, this must be spiritual. This is, in brief, the sum of his discourse ; which I shall make good by a larger opening, both of the principal phrases and of his argumentation ; for the ground upon which the apostle builds the proof of both parts of his assertion, are the words spoken by Moses of Adam, when he was first made ; And so it is written, says he, the first man Adam was made a living soul ; the last Adam was made a quickening Spirit. You see that for his proof, he boldly hath recourse to the words spoken of Adam s state of life, and condition of body at his first formation. Now, ere that I can shew whereupon the ground of the apostle s argument from thence derived is founded, I must explain what is meant by living soul and quickening spirit. Soul, as was said, is opposed to spirit, and living to quickening.
(1.) By soul is primarily meant that more noble part of man. By a synec doche, such as is familiar both with Jews and Grecians, thereby is also meant the whole man, consisting both of soul and body. The Grecians use the word body for the whole : * A body hast thoti fitted me, Heb. x. 5 ; that is, an human nature, consisting of body and soul. The Jews put the * So many souls came out of Jacob s loins, Exod. i. So as the whole person of Adam, the whole nature, substance of man he soul for the whole : consisted of, is expressed by soul, putting that which was the most excel lent part to express the whole man. So that his scope is first to com pare the substance of which Adam s person consisted with that of Christ s : Adam, but a soul giving life to a body ; but Christ, a Spirit or God, quickening an human nature. He mentions the difference of them, quoad substantiam, because it was the foundation of the difference in their con ditions.
(2.) And so, secondly, living soul doth connotate and import also that animal state of life which Adam s soul enjoyed in his body, far short of that which the Spirit in Christ raiseth the human nature to, yea, or such a con dition as pure spirits, the angels, do enjoy. That reasonable soul inspired into Adam being confined, and clogged with a body taken out of earth, depending in its operations upon the organs in it, and lived in it an earthly life, depending on meat, drink, sleep, &c., in its own proper works of rea soning depending on fancy, and joined with a possibility of dying, though not then reducible to act, till after the fall, the curse said Morieris. And that living soul is thus here to be taken, appears by that which he in the other verses expresseth it by calling it vu^/xov, an animal body, such as beasts have, and %o/V,ov, earthly, ver. 47, 48, that is, a state and condition of his soul in a body suitable to this earth, and assimilated to the things
of the earth, to take in help and comfort from them, and in working to depend on them. Now for the opposite phrase of quickening spirit.
1. By spirit, he means the divine nature or Godhead in Christ, which being ordained to assume an human nature, and therein to become a second Adam, he was made a quickening Spirit, namely, to that human nature, by raising up that human nature to a Godlike glory and sovereignty, and exalting it in the form of God, to have life in himself independently, as God hath, yea, even a fountain of life within himself; and so as to have the very body of that human nature spiritualised, and advanced to a glory higher than the heavens, or angels, who are spirits.
Now that the divine nature of the second person, or Son of God, as he is God, is called Spirit, we have many scriptures besides which give in * He offered up himself their testimony. Thus, Heb. ix. 14, it is said, (that is, his human nature, as the sacrifice) by the eternal Spirit (that is, his Godhead, as the priest). So, 1 Pet. iii. 18, it is said, He was put to death in the flesh (that is, in the human nature), * but quickened by the Spirit, or his divine nature ; being thereby raised up, and exalted to that high and glorious spiritual life, which that flesh of his now in heaven enjoys. Thus also John vi. 63, It is the Spirit that quickeneth ; that is, the Godhead of Christ ; it is that which hath that transcendent power of giving life and glory ; the flesh (or human nature of itself) profiteth nothing, were it not quickened and raised by the Spirit, to which it is united. And so answerably, by quickening is meant, the communicating all that glorious life and power, in the utmost extent of it, which from the union of that human nature with the Spirit, or divine nature, must needs flow to it ; even the dwelling of the fulness of the Godhead therein bodily, and communicating Godlike properties and excellencies, and glory, and a life suitable to such an union ; and so as to have a fountain of life within himself, and of himself, and power over all flesh ; and to live a life above what earthly souls do ; yea, above what is enjoyed by angels, the life
Lord from heaven (as ver. 47), and so an heavenly life, unto which of a his body was not only to be raised, but he to be the Lord of that life, having life and quickening in himself, not depending upon anything else, as the life of men on earth does, and as the life of the first Adam was dependent on creatures for nourishment, &c., and the acting and opera tion of his soul, and motion of his body, depending on bodily spirits, main tained and supplied by other creatures. But Christ s Godhead supplies life, motion, quickening, vigour, power, and all unto his human nature immediately from itself. And so the comparison runs thus : if Adam s soul caused his body, made of earth, and remaining such, to live, and put such a glory upon it (above what is in beasts), that the image of God shined in it, then what a life, what a glory, must the whole human nature, both body and soul, of Christ be raised up unto, whenas the Godhead or Spirit shall be, in a manner, unto both the body and soul that which Adam s soul was to his body, the quickener and immediate principle of life, motion, and glory unto both ! and dwelling therein, break forth in its fulness, and so cause such an image of the Godhead to shine forth therein, as in a transcendent proportion shall excel that in Adam, as much as the Godhead excels Adam s soul, which was the supreme immediate principle of life in him. Thus Christ and Adam are compared together in their own persons, singly and alone considered ; and in this sense given, the one was but a living soul, 1 the other is a * quickening spirit. But 2dly, There is a further meaning or look which these phrases do
80 OF THE CREATUEES, AND THE CONDITION [BOOK II. cast, and that is, as they are considered as two roots or principles of the like life they themselves have, which they communicate to those that are of them.
Thus, 1. Adam is called a living soul, not simply in respect to that life which his soul gave his own body, and which his own particular person enjoyed from the union of both, but further, as he was to be a conveyer of the like life to his posterity. And so the phrase here, of his being a living soul, is such another as we use in philosophy, whenas we speak of the general principle of nature, calling it natura naturans. So Adam, being to be a root of life to mankind, he is called (as it were, anima animans), a * living soul, to shew that Adam had power, through God s ordinance, to convey that life and soully estate which himself had received (living being taken actively, or causally) unto others, as shewing what he was to be the root of to others, as well as subjectively, as noting out that life which was in himself.
And answerably in the second place, the word quickening, which is attri buted to Christ, may be understood, not only in respect of that glorious life which the Godhead quickeneth, or raiseth the human nature unto (as yet in the places quoted, 1 Peter iii. 18, and John vi. 63, it is principally taken, and so also here), but further, it is spoken of him as he is to be the means, or principle of life unto us, to quicken, raise, or advance our earthly bodies, which we received from Adam, unto a spiritual and heavenly condition. And further, to import what he will make our souls to be in a conformity unto himself. To be even quickening spirits to our bodies, so as that our soul s motion and acting shall not depend on our bodies, nor they on other creatures, as Adam did, but the soul itself through his quicken ing of it shall quicken, and move, and act the body of itself immediately, without the help of bodily spirits ; and so (in a resemblance) be unto it, as the Spirit or Godhead in Christ is unto his human nature, even a quickening spirit. And so quickening is here causally taken for what Christ is to others ; and this the rather, because he speaks in this chapter of raising our bodies, when dead, unto a spiritual condition, which the word quickening likewise imports, namely, a giving life to dead men; and so shews Christ s further power than Adam s, who could only convey life to his posterity, who were not before, but could not quicken or raise dead men, as Christ can.
But although this be one extent of the signification of the word quickening, yet it is not to be confined to this only, as noting out only and merely a raising up of dead men ; for Christ is also a quickening spirit to those who shall be changed at the latter day, who shall not die. So that it ultimately imports rather an advancing men s bodies and souls to a more transcendent spiritual life, than such as depends on creatures in an earthly way, as Adam s life (he being but a living soul) did, and making us to have such a life as the angels have, us "AyyzXoi ; our souls in our bodies living the like life, independent on bodily spirits, or creatures, as they do, being made wholly a principle of life and motion of themselves to themselves, and the body also ; when our bodies shall not need to eat and drink, to maintain life and motion, but shall be quickened by the soul, and Christ our life immediately ; our bodies then shall not be earthly (as the phrase is, verse 47), suited to earthly contentments and comforts, the belly (or the suitableness in respect of receiving comfort, and need of meat) being destroyed, as well as meat itself. And the body then being suited with new habits, and fitness to receive that comfort from Christ which once it
CHAP. IX.] OF THEIE STATE BY CREATION. 81 did from these outward and earthly things, the body being ordained for the Lord, and the Lord for the body, even as he had said, the belly was for meat, and meat for the belly, in this world. This you have, 1 Cor. vi. 13-15, diligently compared. The body then shall be turned spiritual, as here, verse 46, and heavenly, as verses 47, 48, and so fitted to Christ and that heavenly world, as afore to this earthly world, himself then becoming a quickener to us.
And the word here used both of Christ and Adam, was made, the one a living soul, the other a quickening spirit, will very well serve both these senses given. So first, when it is said of Adam, he was made a living soul, it properly and fitly imports, what he was personally in him self, and that in his first creation he was made a living soul. And so, when it is said of Christ, he was made a quickening spirit, the meaning is the same with that in John i. 18, where it is said, * The word was made flesh. So here, he who was God before (and so not made), is yet said to be made a quickening spirit. For, for the Godhead to become a quickener of an human nature, was a new work done in the earth, and a work of power ; he was made that which he was not before.
Or, secondly, it will fit the other sense also, namely, to signify what both were appointed to be, namely, to others. For the word made to be is often taken for appointed to be, as Heb. iii. 2, Moses was faithful to him who appointed him ; in the Greek it is, * who made him, as referring to that public office into which God had put him. So 1 Sam. xii. 6, God made Aaron and Moses (so it is in the Hebrew) ; that is, advanced them to that public office. Many such instances might be given. So that the words quoted out of that place in Genesis do imply, that God ap pointed that first man Adam to be a public person, a common root, to convey to his posterity that condition of souls and persons which he had received. And that this is meant in those words of Genesis, the manner of speech does further argue. For it is not simply said, that he became a living soul, but thus in the original, both Hebrew there and Greek here, it
He became, or was made for a living soul, syevsro stg is to be rendered, * I will be for a lying spirit ; that is, unto all Ahab s prophets, making them to ^vxfiv iu Htav, that is, causally so to others. As 2 Chron. xviii. 21, lie, and so deceive him. It implies not only what that spirit was in him self, but what he became to them. So here, he became into, or for, a living soul ; that is, unto all other men, in propagating that life to them which he had received. And though it be true that he was in himself a living soul, as also in that other place, that the devil was a lying spirit in himself, is true, for he is so in himself, as well as to others ; and therefore whereas in the Chronicles it is said, I will be for a lying spirit, in the book of the Kings it is only said, * I will be a lying spirit, yet that also was spoken in respect of what he was to be unto others. And hence, because the apostle knew that the Holy Ghost s purpose, in that speech in Genesis, was to signify that he was so to us, and constituted a public person herein, therefore, by way of comment, he is bold to add to the text that which more fully explains the words quoted, saying, And so it is written, The first man Adam, &c. Those words, the first man, are not in Genesis. But he knowing it was the Holy Ghost s scope, adds them. And that that phrase here imports him to have been a public person, I shall shew anon. Now the same meaning of the word ivas made, will suit with what was said of Christ also, he was made ; that is, appointed to be a quickening spirit, in the sense afore given, to his elect, which is spoken VOL. VII. P
82 OF THE CREATURES, AND THE CONDITION [BOOK II. as if then, when Adam was appointed as a public person, to be a living soul to his posterity, Christ was looked at as appointed also, Adam being therein but his type, and so, as more imperfect, ordained to represent what Christ in a more transcendent and perfect manner was made or ordained of God to be.
The phrase here being thus opened, we may the better discern wherein the foundation and ground of the apostle s argumentation lies. The thing which he was to prove was (as hath been said), that there is an heavenly, spiritual condition for men s bodies, far transcending their present condition in earth : there is a natural body, and there is a spiritual body. For the proof of which, he allegeth those words in Genesis : So it is written, * The first man Adam was made a living soul ; which words, if says he, you take them literally only, and as meant of Adam alone, do prove no more but the first part of that assertion, namely, that there was to be an animal body, such as Adam had, which was to be communicated to all mankind from him, he being to propagate all in his image. And that part these cavillers against the resurrection made no question of; for to prove this, common experience had been enough ; but thence to argue that other
last man should be a quickening Spirit, and part that follows, that the so raise up the bodies of his members to a spiritual condition, can no other ways be done but by making God s intent in that place of Genesis to have been to make that first Adam a type therein of Christ, a second Adam ; and this is truly intended (in a type) as the first Adam himself was, of whom only the words literally do run. Yea, and further, Adam therein to be but such a type, as this other, that was to succeed, should excel ; and he accordingly therefore should raise his members to a higher and more glorious condition, such as Spirit in him raised him unto, even above soul, or that estate which the soul in Adam s earthly body enjoyed. And upon this ground the apostle s argument will fully hold, to prove the one as well as the other, this being supposed, that it was as much the Holy Ghost s meaning in those words of Genesis to intend the one as the other. And that was so evidently thus, that the apostle hath a recourse to those words as a sufficient proof of what he said ; which is founded upon this, that types may be alleged for proof, when we are sure of the Holy Ghost s intendment in them, as Paul, who had the Spirit, and wrote infallibly, here was, as well as any other scriptures. It hath passed for a received maxim among some divines, that the mystical sense of Scripture cannot be alleged to prove matters of faith, and that therefore all such mystical significations serve only for illustration : syinbolica theologia nihil probat. And this axiom is of use against the boldness of them who turn all the letter into mystical meanings, not from any warrant from Scripture, but out of their own fancies, where they found things that had any mutual resemblance. But when we know, and are assured, that the Holy Ghost hath made a thing a type, and know his meaning therein, we may as boldly, warrantably, and efficaciously allege it as any literal text whatso ever. For so that which is said of the paschal lamb, Exod. xii., that the bones were not to be broken, this being the type, it is said, John xix. 36, They brake not his legs ; that the scripture might be fulfilled, &c. So the apostle allegeth a type, 1 Tim. v. 17, 18, where, urging the duty of * For it is written, Thou honouring those who labour in the word, he says, shalt not muzzle the ox that treadeth out the corn. *
To return therefore to the matter in hand ; observe we farther, that the * Vide Tena. in Hebr. Prselud. 4. 92 Num.
apostle not only hath recourse to these words in Genesis for his proof, but is bold to add to the text (and to the literal sense there, to annex the mys tical meaning, as if it were therein as much intended as the literal), saying, The last Adam was made a quickening Spirit, which words are not in the text in Genesis ; for he knowing this to be the Holy Ghost s aim in . those words concerning Adam, supplied it, as if it were in the text, and a part of what was written, so to make up the sense and meaning full and complete.
2. And so I come to the second head propounded, which, from what hath been last said, riseth naturally up unto us, as the general doctrine of this scripture, namely, that former assertion, that Adam was intended by God before his fall as a prophetic type of Christ to come, who as a head or public person should advance his elect to the like glorious condition as himself had in heaven ; which assertion, though it hath been the natural consequent of what hath been already said, yet it is further established unto us by these considerations out of the text added unto the former. I shall make out the proofs of the whole, by proving each particular by piece meal and apart, and all out of the words of the text.
As (1.) that Adam was Christ s type, is further evident to have been the apostle s meaning, in that he calls Christ Adam, the last Adam, of which there is no other reason but this, that he calls him by the name of his type, it being usual in Scripture to call the thing typified by the name of the type. So Christ is elsewhere called the high priest, &c., his body the temple, and his blood the propitiation.
(2.) He makes Adam to have been Christ s type, as he was ordained a public person or head of mankind ; and therefore he here calls Adam the first man Adam. Now in what respect or relation was he the first man ? Not simply as being first in order, as the Scripture means when it says, the first day of the week, but as a common root, who had received what he was, that he might convey it to all other men ; which appears by the < last Adam, in the following words, and the second man in verse 47 ; and therefore, in relation unto Adam s opposition, in that he calls Christ the typifying out of Christ, he calls him the first man. Now, if it had been spoken in respect of order, Cain was the second man, and God knows who shall be the last. But this is so spoken of these two, as if God had made and looked at two men only for ever to be in the world, because he looked at them as including all, and as two roots of all, who had all men at their girdles, as being both of them public persons, set to convey what they were and received unto their several posterities.
(3.) He is made Christ s type in respect of his conveying the like con dition of soul and body as himself had to those that came of him, in that Christ should in like manner convey the same glorious qualifications which his soul and body received. Therefore, ver. 48, it is said, As is the earthly Adam, such are those of him ; and as is the heavenly Adam, such are his elect, even ordained to be heavenly like him. These import like ness in the qualifications of their persons. And again, ver. 49, it is said, * As we have borne the image of the earthly, so we shall bear the image of the heavenly. So that, in respect of the condition and glory of his person, he was a type of Christ, as well as in his actions.
(4.) And in the fourth place, he was herein a prophetic type of Christ, not only a natural similitude that may serve to illustrate, but as further intended by God to foresignify such another second Adam (yet more per fect), as certainly decreed by God for to come, as that himself then was
84 OF THE CKEATURES, AND THE CONDITION [BOOK II. made a living soul. For the manifestation of this (besides that which follows in the fifth head, which makes for this also) there are these two things, evidencing it to us out of the words of the text.
[1.] That the apostle hath recourse to Adam and his condition as a proof and argument to make good this assertion, that the elect were to be advanced in their bodies unto a spiritual condition in heaven by Christ a second Adam as a quickening Spirit, because it was written of the first Adam, that he was made a living soul. Now, if Adam had been but a natural type, by way of similitude only, this had then been no argument, for such similitudes do illustrate, but prove nothing. It remains therefore that he must necessarily be a prophetic type, intended by God to foresignify Christ to come.
[2.J Add to this, secondly, the words of the 49th verse, which are the conclusions of his argument, wherewith he winds up this part of his dis course, affirming out of his former allegations, that as we have borne the image of the earthly, so we shall bear the image of the heavenly Adam ; that is, as certainly the one as the other. He brings in this as an infer ence that must certainly and necessarily follow, that as we have borne Adam s image, we shall also bear Christ s. He mentions it as a support for our faith to make use of, as a certain prediction that this other will and must come to pass ; whereas, had Adam and his condition been only a natural type or similitude, as unto which Christ might be compared and appear to hold parallel, it could nor ought not to have been thus far urged. It might indeed have been brought to help our understandings, by way of illustration, to evince how Christ might convey his like glorious state, even as Adam had done his ; but it could not have been thus alleged to help our faith in it, by way of demonstration and certain proof, had he not been a prophetic type. And further, to confirm this, let us but compare the words of the 48th verse and these in the 49th together, and we shall discern a vry different use and improvement made by the apostle. In the 48th
As is the earthy, such are verse he says (speaking of Adam s sons), they that are earthy ; and as is the heavenly, such are they also that are heavenly. See how in these words he makes use of Adam s type and condition but barely, as by way of illustration and parallel, for prophetic types serve also to illustrate, as well as natural ; but not content with this, he further adds, that * as we have borne the image of the earthy, we shall also bear the image of the heavenly. In which words he speaks a further thing than in the former, by way of inference, assuring our faith, from our having borne Adam s image, that we shall one day most certainly bear
Christ s also in glory ; he makes use of Adam s type as an argument to confirm it ; and therefore it was more than a natural type, even a prophetic type also.
(5.) In the fifth and last place, I add to all this, that Adam was thus appointed and intended by God as a prophetic type of Christ to come, and this before his fall ; he then foresignifying Christ to come, as here he is paralleled with him, even to be a quickening Spirit to his elect, as certainly as himself was then made a living soul.
For, first, when was it, or wherein, that, according to what the apostle here allegeth of Adam, he was Christ s type ? If you observe it, not in respect of conveying his sinful image when fallen, namely, the qualifications he had by sinning, as the corruption and mortality of his body and sinful image on his soul ; for though all that is said here hold true of these, and may by implication be inferred from hence, yet these are not the things
here spoken of by the apostle, but he is here brought in as the type of Christ in respect of conveying that image and state of life which he received at his creating, before his fall, as being then a type of Christ to come, as a Lord from heaven. For unto what he was when he was at his best, even at the first formation of his body, and the breathing his soul into it, those words here alleged have reference : Adam was made a living soul, as appears, Gen. ii. 7, wherein notwithstanding he is here alleged as the type of Christ. And indeed therefore it was, that he conveyed that corrupt image acquired by his fall, because he was ordained as a common person before the fall, to convey the image in which he was created. And therefore it must needs be that he was a type of Christ to come as well before his fall as after ; even as well as that he was a public person before his fall as well as after.
Secondly, It appears also that he calls Adam his type, as in his very first creation he was the first man ; and this not only, as was said, in relation to all other men (his sons) who were to succeed him, and in respect of order in their succeeding, but chiefly in respect to this second man Christ, as, ver. 47, he calls him, and also the last Adam, ver. 45, in relation to this first man and first Adam, as he is called. So that the opposition shews that those titles given Adam do bear relation unto Christ. Now as the apostle argues, Heb. viii. 13, out of the word new covenant an old covenant to have been, which is now to be abolished In that he says a new, he hath made the first old so in that he calls Adam, even at the first, when he stood up out of the earth and became a man, the first man, and that, as the apostle explains himself, in relation to Christ, as the second man, it argues Christ to have been then, and as soon intended. For first and second are relatives, and relata sunt simul natura, and so must be in God s decrees. And that which further strengthens this is that phrase was made, which in the time past he attributes alike to both. He says, So it is written, referring to Adam s creation, The first Adam was made a living soul, the last Adam teas made a quickening Spirit, speaking of both with reference to the same time past ; even when Adam was made or appointed, then was Christ also appointed, so that he was as ancient in God s purpose as the other, and both without any consideration had to the, fall.
Yea, thirdly, Christ was first, and more principally intended of the two ; for Adam being but as the type, and so the more imperfect every way, Christ, the second Adam, must needs be not only at the same time with him intended, but primarily, and in the first place ; for so it is in all types else, their antitype is that for which they are ordained, and they are but * figures for the present, as you have it, Heb. ix. 9, and so are but subordinate to their anti-type, as first and chiefly intended. And therefore they are said but to serve unto the pattern, &c., Heb. viii. 5, even as the house is more in the mind of the workman, and intended before the platform or draught of it on parchment, which only serves towards the building of it. And therefore the type is still rather said to be made like the thing typified than the thing typified to be made like unto its type. So Heb. vii. 3, Melchisedec being to be a type of Christ, was said to be made like unto the Son of God ; God framed him and his condition to resemble Christ, and not Christ to resemble Melchisedec ; which holds in all other types also, and therefore so in this, wherein God did intend Adam and his earthly "and soully condition, as the more imperfect, to forerun Christ, and that spiritual and heavenly condition by him. And therefore also Christ is called
1 the last Adam, not in respect of order, but to shew he was the perfection of the other, as last sometimes signifies in whom all is bounded and deter-
86 OF THE CREATURES, AND THE CONDITION [BOOK II. mined. So Mat. xxi. 37, Last of all be sent his Son, as the utmost remedy and completest. This always holds in other of God s works, which are subordinate to each other, that the last notes out perfection. So * the first notes out imperfection ; the last the sum, complement, and perfection of all, as r&oc signifies the end, and TsXs/oj, perfect. And here, that this is the apostle s meaning here is evident by the connection of ver. 46 with what went before in verses 44 and 45. For having affirmed, ver. 44, that it was God s purpose to make two ranks of men and conditions of them, animal and heavenly or spiritual, there is (that is, there is ordained to be) a natural body and a spiritual body ; and then having proved it to be God s meaning, in that when he made the first Adam a living soul, he then in him, as the type also, made or ordained, as we said, Christ a quickening Spirit, ver. 45, thereby shewing that in God s decree the one was as ancient as the other. Then, in ver. 46, he adds by way of * Howbeit that was not first which is spiritual, explanation or correction, (that is, not first in execution or in order of time, because that was to be most perfect), but that which was natural, that was ordained to come into the world first, and afterward that which is spiritual, as the perfection of the other ; God s manner of proceeding in his works being to begin ab impetfectioribus, with what is imperfect, and so to go on ad perfect iora, to what is more perfect. He ordered that Adam should come first with his natural
Or animal body, to usher in Christ afterwards with his spiritual body. And that state which Adam brought in being the first draught, as that of a coal in a picture, that state which Christ brings in is as the last hand put to it, filling up the piece with the brightest colours of perfection. And as nature is a groundwork to grace, so was the animal substance to that which was spiritual, even to be clothed with it, and swallowed up by it ; yet so as the first draught served withal as a shadow to tell that the other more per fect was to come, and primarily intended. And therefore, in the 49th verse he brings in this as the closure of this his proof, that * as certainly as we have borne the image of the earthy, so certainly shall we bear the image of the heavenly.
3. I shall wind up all with a consideration or two, which put together will fitly serve both as the general conclusion of this whole discourse, and particularly also further to confirm this last branch in hand.
You have seen how Adam was a type of Christ, both in his falling, as hath been shewn out of Rom. v. 14, and before his fall in his first creation, as here in this place. And Adam, in both states, did as a public person represent Christ. Now observe but how Christ his antitype doth in a correspondency, and answering to both these, run through two estates also suitable to these two of Adam. And in each of these estates Christ, as a public person representing us, doth two distinct things for us. 1. He, in our nature, takes on him the form of a servant, to redeem us from that condemnation and misery which Adam s fall had brought upon us ; which having finished, then, 2dly, he assumes and puts upon his human nature that glorious condition which was his due by inheritance in the first moment that he should be made a man ; and by virtue of this condition due to him by inheritance, he will bestow upon us, who are in him, the like glory which was ordained himself. Now then, that work of redemption performed by him under the form of a servant, whereby he frees and delivers us from that guilt and condemnation into which we, through Adam s fall, were plunged, and his restoring us to a state of justification of life through his perfect obedience, this was typified out by Adam s disobedience imputed to
us for condemnation, as you have it Rom. v. And herein was Adam, in the evil he brought upon us, made Christ s opposite type, freeing us from all that evil, even to his subduing the power of death, the last enemy of all, which Christ did at his resurrection.
But then, in that other work, his bestowing upon us that spiritual and heavenly condition of life, in a conformity to his own personal glory, after this work of deliverance perfectly performed at the resurrection, and which we receive after all that evil which Adam brought upon us is removed out of the way, in this, Christ had for his type Adam s estate and condition before his fall, when at his creation he was made a living soul and lord of the earth, to convey the same privilege and perfection he was created in unto his posterity ; and this this place hath held forth unto us.
And set but these things in their due order and correspondency, and how fitly do they suit and answer each other ! That so far as Adam had spoiled us by his fall, so far he should be the type of Christ s restoring us again ; and then that his primitive original estate which he had before his fall should be the type of that glorious estate which we shall have through Christ after that redemption of our bodies in the resurrection completed, as being indeed their ancient and first intended inheritance decreed unto them in Christ, as their head, before the consideration of the fall, but which, Adam s sin falling out between, had kept them from, and hitherto had letted, which, this sin of his being now by Christ first removed out of the way, they are then estated in ; how fitly and suitably commensurated and proportioned each to other are these two.
And to this purpose you may further observe in this place (which is a second consideration), that the apostle doth here found that heavenly estate of ours to come merely upon that glory due to Christ, as the Lord from heaven, and this upon the sole and single consideration of the per sonal union of that human nature with the Godhead, and therein ordained a common person to us, and noted out by that other phrase, his being made a quickening Spirit ; and that to us his elect, that we may be made in a conformity unto him, he being ordained to that union, and to that glory, as a public person, whenever he should first assume it and be made man ; even as Adam, in his very first formation and creation, was made a public person. And in these very respects it is that Adam is here made his type, even before his fall, in his first creation, as hath been declared. All which to me do more than hint, if not clearly evince, taking in all the former considerations with it, that this spiritual and heavenly estate which Christ now hath in heaven, and that personal union whereby he was made a quickening Spirit, was ordained and intended to Christ first, appointed as a public head ; and so to the elect in him, before the consideration of the fall, and that simply and absolutely unto them, as considered in massa pura; and so that Adam s fall, and sin, and death, and then thereupon Christ s death and work of redemption to remove these, came in in the order of God s decrees, and were appointed but as means to improve Christ, and to commend and set forth his love the more unto us, and also to render that condition to which we were primitively in Christ ordained the more illustrious and glorious by this deliverance. And so all Christ s work, until this spiritualising of our bodies, was but the taking out of the way (as the apostle s phrase is, Col. ii. 14) that which letted and was cast in as an impediment of this their first intended glory, which so breaks out from under this great eclipse with the more brightness and lustre.
That I may more distinctly explain this last consideration, you may
88 OF THE CREATURES, AND THE CONDITION [BOOK II. observe that in this part of the chapter, wherein the apostle sets himself to prove what manner of bodies are ordained for us after the resurrection, he maketh the rise of that their state to be, not so much the death or resur rection of Christ, of which he makes no mention at all in this part of his discourse wherein he comes to speak thereof, but he allegeth, as the highest and primary foundation hereof, this ground, even the personal excellency and glory due unto Christ s human nature above that which was due to the first Adam before his fall, which he brings as the sole ground of this our intended glory, as being first due unto Christ merely upon the considera tion of his union with the Godhead, of which glory of Christ in heaven he brings in Adam s estate of innocency in paradise as the fittest type, which * He was is expressed unto us under that phrase, as it hath been opened, made, or appointed to be, a quickening Spirit; that is, the Godhead was appointed [to become the life and quickener of an human nature, even as Adam was made a living soul ; that is, to consist of a soul giving life to an earthly body, by virtue of which he instantly did become the Lord from heaven, ver. 47 ; that is, the Lord of heaven ; to whom by inherit ance, as to a lord, heaven and all the glory of it was due, and so he became an heavenly man, as the expression also is. And then he being withal in and together with the ordaining him to this union with the Godhead, ordained to be a head unto us, hence it is that our bodies are to be made spiritual and heavenly like unto his. And this is the most ancient, primi tive title in God s decree, that we have unto glory, and therefore in this place only and alone alleged. And although it be true that the very resurrection of our bodies, considered simply as it is the subduing that last enemy death (as the apostle speaks, ver. 26), is the fruit of Christ s resurrection as the cause of it ; and therefore in that former part of the chapter the apostle argueth it from thence ; yet still that at the resurrection our souls and bodies shall be raised up to so glorious and spiritual a life, and that we should rise with such a kind of body as we had not before in Adam (which is made a distinct query by the apostle from the 35th verse), this, I say, is founded by the apostle here only upon that heavenly condition which Christ was ordained unto, and which was his due merely upon his very assuming an human nature, of which we his members were together with him ordained to bear the image. And thus to shew that he, and we in him, were ordained unto this estate before, or rather without the considera tion of the fall, therefore it is Adam s state of innocency in his first formation is made the type of Christ s personal union, and so of that glory to which both he as a public person and we as his members are ordained.
Use 1. So then that which is the corollary from all is this, that the plot or order of God s decrees concerning Christ and us was thus laid in God s breast ; that though unto Christ and us in him this glory was simply intended (for God looks unto the end of his works at first, and so first to what he meant ultimately to raise Christ and us up unto, even that glory which we shall have in heaven), yet God withal decreeing in the way to this glory the fall of all mankind, and so of the elect to fall in Adam as well as others ; therefore Christ, in the way to the execution or accomplishment of this original decree, was ordained for their sakes, and in respect to them, not to take on him first that glorious condition upon his first union with our nature, which yet was his due ; but is said to condescend to come down from heaven, even as the Son of man (John vi. 88 and 62 compared), and to take on him frail flesh and the form of a servant instead hereof; and
that to this end, that he might first redeem us, his members, from under that misery which the fall had brought upon us ; and all this to this end, that by this means this glorious condition, both of his and ours, might be made the more illustrious. But then, after he should have taken out of the way that which hindered his members elected in him from the glory originally designed to them, and so should thus first have made up what Adam had spoiled, then should he himself first cast off that veil or condition of frail flesh, and endow the human nature with that spiritual state of body which was by a right of inheritance inseparably and immediately annexed t.o the personal union with the Godhead. And then, by virtue of this, when he raiseth up his members, he will bestow on them the like spiritual estate, which was also ordained them by an inheritance, in being members of him, as well as by the purchase of his death. And so we come to have a double: one by inheritance through our election in Christ, which is this original, primitive title, and before the consideration of any other in God s intention ; and another by the purchase of that death of title unto this glory
Christ, which besides the restoring us out of that estate into which Adam s sin had plunged us, does by an overflow of merit purchase also this life unto us. Therefore, Eph. i. 14, this glory is called our inheritance, as well as a purchased possession. And when Christ hath thus raised us to this glory, then, and not till then, are we restored to what, at our first creation, we were ordained to ; and then, and not till then, did God (as it were) account Christ to have been begotten This day have I begotten thee. It is spoken of him in respect of his human nature, and that when spiritualised at his resurrection ; and it is spoken by God, as if then first Christ were become that which he had primitively ordained him to be ; as if, not until that time ; and so God reckons him, as it were, then anew begotten, because not till then did Christ s condition answer, and become like to what, when he was first as man conceived in God s womb of elec tion by his decree, he was appointed to be. And thus in like manner doth God reckon us to be such as he at first chose us to be when he chose us to be men, and primitively intended to make us in the end (and for which indeed he ordained to create us), not until we be raised to the like spiritual glorified condition unto which, in and together with Christ, we together were ordained to be. And so, all that befell us in sinning, through Adam s fall, and all that thereupon befell Christ in assuming frail flesh, is to be looked at as to have been but in transitu, in the way (as Ps. ex. hath it) to this intended glory ; and to have been decreed, as also the elect s several conditions in this world are, as subordinate means appointed by God to make this his primitive and first-intended decree the more glorious, and, as it were, to add a deep shadow to it, so to set off the lustre of it. Use 2. Admire we at that which the angels stand aghast at, namely, the manifold wisdom of God in his manifestations 01 himself, as you have it Eph. iii. 10. That being one of God s ends of revealing this mystery of Christ, that the angels might see the manifold wisdom of God, zroXuTro/x/Xoj, many ways various, by reason of those several ways God hath gone about to discover himself and his Son by. The story of the world, and of the creation of it, what a glorious contrivement was it, taken simply alone in itself ; and how wonderfully did these visible things shew forth the invisible things of God, his wisdom, power, &c., and how proud were the wisest of the heathen of their contemplations and knowledge of its story, whiles they searched out the harmony and the secrets of this visible frame ! The angels, who were made the first day, as most conceive, with the heavens,
90 OF THE CKEATURES, AND THE CONDITION [BOOK II. or the third day, as Piscator, whilst they stood by as spectators to behold how God, by degrees, finished this fabric, and out of the chaos drew the elements, the first lines and ruder draught of all things visible, and then saw him proceed to garnish, embellish, and adorn those void spaces the firmament with sun, moon, and lesser stars; the air with fowl; the earth with beasts, herbs, &c. ; and the water with fishes ; and last of all, brought forth man, the Lord of all, and made him little lower than themselves, being crowned with glory and honour, and, as it were, the epitome of all how did this chorus, or choir, shout out in joy and admiration at the end of every act and new day s work ! Or to use the metaphor which God useth in Job xxxviii. 4-6, where he speaks in the language of an architect, to express how he reared this glorious frame ; when he laid the foundation of the earth, and took measure of all the proportions of every creature which he made in it, then (ver. 7) the morning stars sang together, and all the sons of God shouted for joy ; that is, the angels, who are called stars, because they are the creatures appointed to live in the third heaven, their element, as fishes in the sea, and fowl in the air ; and but stars, for there was a sun to rise would make them hide their faces, and pull in their beams, even Christ, before whose glory (for it is his glory spoken of Isa. vi., as appears by John x. 12) they cover their faces, as the stars, like tapers are put out before the sun. And they are called the morning stars, because they were up early, being created in the morning of the first day. He that is early up is in Latin called matuti?ius, and so in Hebrew. They both at the foundation, and at the finishing of this building, especially when they saw man brought in, the owner of all, shouted for joy, admiring at God s handiworks and wisdom manifested in them, God herein alluding to the custom of men, who, when they lay the foundation of a work, and especially at the finishing of some great building, have all their friends with acclama tions and shoutings about them, as at the first stone of the temple laid, Ezra iii. 10, and Zech. iv. 7, the last stone was brought forth with joy and shouting, crying Grace, grace, to it. Just so was it here. And as a skilful and curious artist will stand looking upon the exquisite workmanship of some one part (suppose upon an e} re or hand in a picture) many hours together with much delight, so did the angels greedily view every part of this world, admiring and praising God s artifice in it (which likewise God himself did, as delighting to see how good all was that he had made) ; and whilst they were doing so they might behold God, as if he had been dis pleased at the coarseness of this his work which he had drawn, suffer all to be dashed by one unwary stroke of the pencil, suffering his image in man to be razed, and this whole frame subjected to vanity, confusion, and dis order ; which made them wonder, in that they surely thought that this was all the works of wonder that ever God meant to make, especially when they saw him at first rest from all his works, and sit down as delighted in them, and to appoint a day for the memorial of them. They could not choose but wonder to see that God should throw so costly a piece away, being such a world as they could never imagine how a better could ever be framed ; and how great a God must they needs think him to be, that regarded not the loss and spoiling of such a world ! But, alas ! God had a further plot and platform of another Adam and another world in his head, whereof all this, though so perfect, was but the type and shadow, and of all which they knew not one tittle, nor had the least inkling ; therefore, Eph.
mystery hid in God. God had not spoken one word iii. 9, it is called a of it to them (as not of his temple to David). In comparison of which, this
CHAP. X.] OF THEIR STATE BY CREATION. 91 world was but a stage to act a part upon a while, and man, the lord of it, but as a king in a play, a mere type and resemblance of another king, the King of glory, who, when he should be brought into the world, these angels must all down upon their knees and worship. Themselves are but the stars, as Job calls them, and David too, in Ps. viii. 3, where he speaks (as was said) of Christ s world, and the creatures thereof, the angels, who become subjects of it, are but the stars, and the church the moon ; but there is no sun mentioned, for Christ himself is the sun, and the light thereof, before whom these stars were to lose their light, with which at best they do but twinkle. And when Christ and his world shall appear, then this moon shall be confounded, and this sun ashamed, when he shall reign in mount
Sion, and before his ancients gloriously, Isa. xxiv. 23. And how must this needs shew forth the manifold wisdom of God, that he hath plots beyond plots, though he begins with a ruder show at first, as in the making of the world, in which the wisdom that lies in it, taken simply by * the wisdom of God, 1 Cor. i. 21. And if that even the heathen studied and admired this when without rela itself, how glorious is it! It is called tion to God, when his wisdom in it was not discovered and discerned by them, how much more of wisdom saw the angels in it, who saw him that was the first mover and creator of all therein ! But there is yet a further mystery in the story of it, even a great mystery therein couched, the moral of all being, Christ the wisdom of God, whom to illustrate, all the creatures are not sufficient to be similitudes, nor man, the glory and epitome of them, fit to be his type. Here is wisdom hid in wisdom, a mystery in a mystery, a world in a world. And all this world, and Adam the inhabiter of it, are but as the swaddling-clouts of him who was once a babe and lay in a manger.