and the poor creature. For example: there being no mention in scripture either of the beginning of the days, or the end of Melchizedek's life, that was sufficient to prefigure the eternity of Christ, Heb. vii. 3. And this, once for all, should be a fixed principle in our minds, That when the same things are asserted both of the type and the antitype, they are in a more excellent manner true in the latter than in the former, so that the truth of the thing, in its full import, is only to be found in the antitype. Thus we are to explain that of the apostle, Heb. i. 5. To which of the angels said he at any time, Thou art my Son-I will be to him a Father, and he shall be to me a Son? when it is evident, `the same was said concerning Solomon, but in such a diminutive sense with respect to Solomon, that when his whole dignity, honor and grandeur, are compared with Christ, it is plainly of no avail: but it is true in Christ, in such a large and extensive sense, that his dignity and honor exceeds that of all the angels, and cannot be communicated to any creature.

XI. Finally, The learned have likewise observed, that a certain variation sometimes takes place with regard to the signification of the type, insomuch that in some respects it may be applied to Christ, and in others to the church, which is his mystical body. Let Abraham's offering up his Son be an instance of this. Isaac, in carrying the wood, in being bound by his father, and ready to suffer death in obedience to his father and to God, was a type of Christ, in his carrying his cross, being bound, and in obeying his Father even unto death. But when the ram was offered in the room of Isaac, the figure was changed, and that ram represented Christ, and Isaac the church, which is delivered from death by the death of Christ. These things I thought proper to VOL. III

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premise in general, because they cast light on the whole of typical divinity, and will be of use to us in the subsequent observations.

XXII. Moreover, the types are not all of one kind; but may very properly be divided into three classes: so that some are natural, some historical, and others legal. We shall, out of a great number, give a few instances of each of these, according to the three periods of time formerly mentioned.

XIII. By a natural type I understand the creation of this visible world, as Moses has given us the history of it; which was a type of the new creation of believers, and of the constitution of the church. Hence the new man is said to be after God created, Eph. iv. 24. and believers are said to be God's workmanship, created in Christ Jesus unto good works, Eph. ii. 10. and the whole mystical body of Christ is called a new creature or creation, 2 Cor. v. 17. Nay the whole method of our restoration is expressed in phrases and similitudes, for the most part, taken from the first creation. Though Adam in his innocent state could have no thoughts of that, nothing having been made known to him, either concerning his fall or his recovery; yet God so wisely ordered his works in the first creation, that they might be, as it were, an exemplar of the second; and it is manifest to any attentive person, that they are so ; which will evidently appear, by particularly comparing the one with the other.

XIV. The first creation of the world was out of nothing; so nothing was prepared for the second, no good, no virtue, no previous dispositions in the subject: yea something indeed was in being, which had no place in the old, but that was only rebellion and enmity making vehement opposition to the almighty grace of God.— The first was performed at the command and will of

God, the second in like manner. Of his own will begat he us with the word of truth, that we should be a kind of first-fruits of his creatures, Jam. i. 18.-The rudiments of the first were an indigested mass. The earth was without form and void, and darkness was upon the face of the deep, Gen. i. 2. In like manner, all things lie in base confusion in the soul, when it is to be adorned by the new creation; and depraved lusts are violently agitated every where, without any order. Those things which should possess the upper place, are depressed to the lowest. There is also a surprising emptiness of every thing that is good, Rom. vii. 18. Neither are all things only surrounded with the gross darkness of ignorance, but the whole soul is nothing but darkness itself, Eph. v. 8. When God was pleased to adorn the world he had created, he begun with the production of light, and he takes the same method in this other creation. God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ, 2 Cor. iv. 6.-After the light, God made the expanse or firmament, to divide the waters from the waters, or the waters under the firmament from those above it. He divided also the waters from the dry land. So also he brings every thing, by degrees, into order in our souls. He places reason, which was formerly depressed by the affections, on the chief throne, and commands the affections to stand at the footstool of reason; but then in such a manner, that the same Spirit, which of old moved on the face of the waters, has the management of all here likewise.-When the dry land discovered itself from the waters, immediately flowers, herbs, and trees, with their fruit, were produced: so, after every thing is properly arranged in the new man, fruits meet for faith and repentance appear,

and the church of God is* a paradise of promegranatés, Cant. iv. 13. When the rain is over and gone, the flowers appear on the earth, the fig-tree putteth forth her green figs, and the vines with the tender grape give a good smell, Cant. ii. 11, 12, 13.-But as God was pleased to divide the huge mass of light into unequal parcels, in order to distinguish years and days in their seasons, and the more commodiously to cherish all things by a certain proportion of light and heat; so he likewise dispenses his light in the church in different degrees. She has the stars of the prophecies twinkling in the midst of darkness; also the brighter day-star of the gospel, the joyful harbinger of the perfect day, 2 Pet. i. 19. She is as the moon in the heavens of this universe, and the more abundant rays she receives from Jesus, who is her sun, the brighter she is, Cant. vi. 10. Lastly, in proportion to the approach or removal of her sun, she enjoys the mystical revolutions of day and night, of summer and winter, Cant. iv. 6. and ii. 11. While the heavens are spangled with so many stars, the inferior parts of the creation are replete with various creatures, the air with birds, the waters with fish, the earth with animals, as well reptile, as those that walk with feet. In the same manner, the grace of the Spirit of God quickens the soul by his holy emotions; some souls seem to live, as it were, in the waters of pious tears; others again, suiting themselves to meaner attainments, creep on the ground; others, like lions, hold on a steady pace: while others, in fine, like eagles, soar aloft, and waft themselves on nimble pinions above all heavens,

XV. But the creation of man, which succeeded the former displays again new mysteries. The whole Tri

* Our version renders it an orchard, but the Septuagint and several other versions render it paradise.

nity addressed themselves to this by mutual consultation; and manifest themselves in a singular manner in the work of the new creation. The Father from eternity laid the plan of that work in his Son. The Son, in our nature, purchased our transformation into the likeness of God. The Holy Spirit executes the counsel of the Father, and applies the merits of the Son to his chosen people, in that new creation. We are God's workmanship, created in Christ Jesus, Eph. ii. 10. and born of the Spirit, John iii. 5.-In the first creation, man was adorned with the beautiful image of God: the same is restored to him in the second: at first indeed, still this image is soiled with some stains; however, it cannot be lost, but shall gradually be perfected to the full likeness of God.-While Adam was asleep, out of one of his ribs Eve was formed, whom he acknowledged to be flesh of his flesh, and bone of his bone. The deathsleep of Christ gives life to his beloved spouse. This mystery of Adam and Eve is great, regarding Christ and the church, Eph. v. 32.-The first man had dominion given him over all things, which is restored to him far more glorious by grace, 1 Cor. iii. 22. And if perhaps this world, as being subject to vanity, might seem unworthy of his dominion, God has framed another for his sake, in which dwelleth righteousness, 2 Pet. iii. 13.

XVI. When God had thus created all things for man, man for himself, and formed Eve for Adam, while he was asleep, he then rested from all his work, and took pleasure in it as good, and adapted to display the glory of his perfections. In this manner God still pro-ceeds in the work of grace, till his Eve, his church, shall be perfectly adorned for our heavenly Adam, and the whole body of the elect gathered together into one: and then, having finished all his work, he will enter up