by any dues of creatureship. He was, indeed, immortal, i. e. he had perpetual vigour, and would never have died, had he not sinned. His communion with the eternal Three was suited to this his state, nor could he ever have been advanced to super-creation, communion, privileges, and blessings, by any dues of creatureship. He was placed in paradise by God's special and royal favour, which place was, doubtless, the epitome of the whole world; it contained all the sweets and perfections of it. Here Adam enjoyed the utmost perfection of happiness of which he was capable, in his state of pure creation. But though the head of nature, and invested with power and dominion over the creatures, yet his original was but earth, "The first man is of the earth, earthy."

Let us now take a view of the "second Man, the Lord from heaven," the antitype of the first.

As it respects him, as the antitype of Adam, in the particulars already mentioned, it is clear that his body, or human nature, was the immediate formation of the Holy Ghost, and the fruit of the virgin's womb. "A body hast thou prepared me," Heb. x. 5. His human nature, united to his divine, by his personal assumption of it, is called the "Son of God," Luke i. 35. The body of Christ was a tabernacle, not made with hands, in which dwelt all the fulness of the God

head, which must be the subject of greater majesty, glory, excellency, beauty, and perfection, than the body of the first man, though it was inhabited by a rational soul.

Christ, God-man, was appointed to be the one immortal, universal, catholic Head of his mystic body, the church. He is Lord of all: he has universal empire and dominion over all things, visible and invisible, angels, principalities, and powers, being made subject unto him. He is invested with all power in heaven and in earth. By virtue of the union of the person of the Son of God with our nature, and his dwelling in it, as "God manifested in the flesh," the body of Christ, God-man, was raised up at his resurrection, a spiritual body, and he became a quickening spirit, the principle of life, glory, immortality, and blessedness, to the souls and bodies of all his people, which he will openly display in them at their resurrection at the last day.

As to his origin, he is the Lord from heaven, the Lord of glory. It is his most holy and blessed state and condition in glory, to wear and shine forth in his human nature, with splendor and majesty, above all creatures, whether angels or men; all the glory, blessedness, perfection, and excellency of heaven, meet and centre in him. His body, as the temple in which the Godhead dwelleth, is the subject of them, and

the medium whereby they are reflected on his saints, who surround his throne in glory.

I come, secondly, to observe, that we have, in the words before us, the offspring of the first and of the second man described, which are different. The offspring of the first man are earthy, like him: the offspring of the second man, are heavenly, as he is; and they will, in due season, have a body like his. "As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly."

The apostle's design is to compare the state of Adam's body and his offspring with the glorious body of Christ, and the bodies of his saints at the resurrection, when their bodies will be spiritual in conformity to his. Hence he says, "As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly." Adam's body was a mere earthy animal one; it was suited wholly to earthly things; it was formed and animated with a rational soul, which the Lord God breathed in at the nostrils. The body thus quickened, was qualified and capacitated to take in pleasure, delight, and comfort, from every creature and object which surrounded it, in this our world. It received life, strength, and motion from the soul, which resided in it. The first man, the head of nature was, as a public

head, a living soul, to communicate his whole image to his offspring: he did so; and all his offspring have earthy bodies like his; and in consequence of his fall, they are frail, brittle, and under the sentence of death, and liable to be dissolved by it; they are fit only for this present state and world in which they now are. Though some of them are the temples of the Holy Ghost, yet, in their present circumstances, with their present qualifications, senses, and perceptions, they are incapable of the joys of heaven. "Flesh and blood cannot inherit the kingdom of God." The first man, by God's ordinance, conveys his condition of soul and body to all his offspring. Their bodies are made and suited to this present visible system, and to the things of time and sense.

Our apostle shews how these two public heads, the one of nature, the other of grace, the one earthy, the other heavenly, convey their different condition to their offspring. "As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly."

The offspring of the second man, the Lord from heaven, partake of a new and heavenly birth in their regeneration. In consequence of their union and relation to the Lord from heaven, and as partakers of a supernatural life, and new creation in him, they are, and shall be hea

venly as he is, and shall receive from him, at their resurrection from the grave of death, spiritual and heavenly bodies, and thus be made in soul and body complete and perfectly conformed to him, by having such bodies, as will be fitted and qualified for the full, compleat, and uninterrupted enjoyment of the God-man, in the state of glory. He, at his resurrection, had a spiritual body; and they also, at their resurrection, shall have spiritual bodies, perfectly and most exactly suited to all the glory, blessedness, perfection, and enjoyments of heaven. Their bodies will be heavenly; they will be spiritualized, and so qualified as to receive infinite, holy, heavenly, and unspeakable delight from the body of Christ, which is the standard of all perfections, the mirror in which all the manifestative glory of Godhead will for ever shine forth, and thereby be reflected on the souls and bodies of the glorified. Hence the apostle says, "The body is for the Lord, and the Lord for the body," 1 Cor. vi. 13. We shall be conformed to the glorious body of Christ, and receive glory, delight, joy, and refreshment from it. The human nature of Christ, angels, and heaven, will be so divinely suited to the spiritual bodies of saints, and they, in their spiritual bodies, so exactly suited to the human nature of Christ, and to angels and heaven, that Adam's body was not more fitted by creation for paradise, and to live in this world, than we shall