§. LXIV.

Seth had the

Pofterity of Seth, of being the Sons of God, is
by the Doctrine of the New Teftament, refol Ar
vible by their having the Divine Spirit, as com tw
mon to Chrift and us.

I now return to the Peculium of the PofteriThe Pofterity of ty of Seth, to fhew, that this reafon agreed to Divine Spirit. them alfo, why they alfo fhould be called the Sons of God. And here the Words of the facred Text are very obfervable. It is there faid of Adam, that he begat a Son in his own likenefs, after his Image, and called his Name Seth, Gen. v. 3. These Words are commonly referred to Original Sin. But, had that been the defign of them, the Birth of Cain had given the fittest occafion for them. That was the entrance of Original Sin, and the properelt feaJon for remarking it. The very name of Seth was given him, to fignifie his fubftitution, and that not into the place of Cain, but Abel, Gen. iv. 25. Being therefore fubftituted into the place of a good Son, it was not fo proper to take notice of his Sins, as of his Privileges granted him, which might have been the Rewards of Abel's Piety, if he had lived to have received the reward which might have been expected by him. The word likeness here, is in the LXXII. tranflated exer. In all likelihood relating to the fame word used Gen. i. 26. and there tranflated einav, by the fame Greek Interpreters. The rather fo, because the fame obfervation is made in this very Chapter alfo, v. 1. and that God had created Adam in his own likenefs, which is there alfo called eixar in the Greek. The moft obvious interpretation therefore of this likeness of Adam, is to make it the fame with this likeness of God, which had been afcribed to Adam in the words foregoing. We are therefore to enquire, what this exer of

God

God was, which is faid to have been in Adam. And here S. Paul will direct us. He obferves wo Adams, and two Likenesses. And so it is written: The first Man Adam was made a living Soul, the laft Adam was made a quickning Spirit, 1 Cor. xv. 45. He does not mean, that it was written in the facred Text in these very words: But that this fenfe was gathered out of the Text by the mystical Interpreters. The words of the Greek Text, to which the Apotle alludes, are thefe:acev o deòs tävθρωπον, χεν ἀπὸ τ γῆς· καὶ ἐνεφύσησεν εἰς τὸ πρό. σωπον αυτό νομ ζωῆς, καὶ ἐγχύετο ὁ ἄνθρωπο εἰς Jux (q, Gen. ii. 7. Here the mystical Expofitors had obferved the word σ, concerning the first part of this Text, and therefore made that firft Man πλασὸν and πρωτόπλα 50V. This was he whom the Gnofticks in Irenaus, call Choicus from the xs here mentioned, which word is ufed by the Apoftte alfo, 1 Cor. XV. 47, 48, 49. Philo calls him alfo yivov from the mentioned with it. The Gnofticks made their Psychicus diftinct from the Choicus. But the Apostle makes them both the fame. Certainly, more agreeably to the myftical Interpretations of his own Age. For Philo, tho' he frequently mention these two Men taken notice of by the Apoftle, yet he never mentions any more than two. The Apoftle very exprefly afcribes the 4x (oa to the first Man, whom he so often afterwards calls xoïnóv. And the Body belonging to this choical Man, he calls ψυχικόν, and oppofes it to the σῶμα πνευματικὸν, . 44. which alfo fuppofes it enlivened by a tux. However, this Body is by him supposed corruptible, and to have no Title to a Refurredion. So it appears from v. 42, 43. compared with v. 44. This is a clear account, why he

had

~

had faid before that in Adam all die, v. 22. For, by Adam there, is meant the first Adam, being oppofed in that very Verfe to Chrift, who was the Second Adam. The xs was faid to be òys. And then to prove that Body mortal, those myftical Expofitors feem to have regarded the Greek in Gen. iii. 19. 87 y 2, e's gli aydon. This Adam therefore the Apoftle's reafoning fuppofes to have no Title to a Refurrection of his Body. Accordingly, Philo makes the Angels to have a fhare in the making this Adam. So fome understood the Torno, Gen. i. 26. as if God had there fpoken to those who were to join with him in the making of Man, that is, to Angels or Beings inferiour to himfelf. Plato led him into that opinion, who in his Timeus, brings in the Supreme Being, exhorting the inferiour Damons to do their part in making the inferiour World, that part of it I mean, which was to be mortal and cor tuptible. And he gives that reafon for it, be caufe if he made it, it must for that reafon, be incorruptible and immortal. And in this he was followed by moft of the firft Hereticks who made the Demiurgus, and the Authors of all other degrees of Mankind under the Pneumatical, which they ufually confined to their own Sect, to be diftinct from the ó ¿m wão. But the Doctrine of the Apostles, which makes the fupreme Being the Creator of all things, as well visible as invifible, was in this very particular, very different from that of Philo. The myftical Expofitors of this mind, might make a critical difference between wadow used in this place, and ποιῆσαι ufed Gen. i. 26. Πλάσαι Was only to mix the Parts of præexiftent Materi als, which if they were feperable before, might ftill remain fo, being left to their own Natures.

But

Πλάσαι

But womo is not only to shape, but to make the thing concerning which it is ufed. And this they might think the fupreme Being could not do without making it immortal. Пd therefore being the word ufed here, and the Man here mentioned being only St. Paul's ↓vxù Çãoα, Philo alfo does accordingly understand this place of the firft mortal corruptible Adam. He therefore obferves a diftinction between the πνοή here mentioned and St. Paul's πνεῦμα. He fays the veμa is to be understood, iw Leg. Alleg. και ευζονίαν καὶ διαμιν· ἡ ἢ πνοὴ ὡς ἂν αὐρά τις όξι L.i. P. 47. av καὶ ἀναθυμίασις ἠρεμαία και πραεία. He therefore adds: Ὁ μεν και ἢ εἰκόνα γε[ονῶς καὶ ἢ ἰδέαν νῖς, πνθύματΘ αν λέγοιτο κεκοινωνηκέναι, ῥώμίω γδ ἔχει ὁ λογισμὸς αὐτό. Ὁ ἢ ἐκ + ὕλης ^ κέρης καὶ ἐλαφελέ ρας αύρας, ὡς ἂν ἀποφορᾶς τινὸς, ὁποῖαι γίνον ἀπὸ τ aswuáτav. Here he plainly acknowledges, that the von belongs to that Man that is an So that in this place only the original of this firft lower Adam, is defcribed according to Philo as well as the Apoftle. Here therefore we find no mention of the eixar of God, none of his dominion over the Creatures, which, in those myftical Reafonings, were Characteristicks of the Second and fuperior Adam. It is withal obfervable, that he fpeaks of the aveμa as proper to the Superior Man, exactly like S. Paul. And that he makes that Man to be xeinova zj itav, the very words used by the LXXII. where Adam is faid to have begotten Seth after his own Likeness, after his Image, Gen. v. 3. This Spirit therefore muft have been in Seth,

But to make this farther clear, I proceed to §. LXV. confider the place it felf from whence the my. That Spirit ftical Expofitors, who were followed by the was the fame Chriftians, inferred this Notion of the heavenly cond Adam Spiritual Adam. That is, Gen. i. 26. Grev from Heaven.

with the fe

p. 16.

Θεός, Ποιήσωμου Ανθρωπον καλ ̓ εἰκόνα ἡμετέραν καὶ καὶ με ὁμοίωσιν καὶ ἀρχέτω ἢ ἰχθύων τ θαλάσσης, και στ De Orig. Mund. Tevæv, &c. To this place, the making of this Man is referred by Philo. And in all likel hood S. Paul refers to this place alfo, when he ftyles this Second Man Kverov d'i 1 Cor. xv. 47. The name Kue feems to re late to the Dominion given to this Man over the rest of the Creation, here called ex, but v. 28. xalaxveidois. This feems plainly to be the reason why S. Paul applies the Eighth Pfalm to Chrift. For this vessavs, 1 Cor. XV. 47. is Chrift, v. 22. That Pfalm therefore which is fo full of the Dominion of Man over the Creature, he applies exprefly to our Jefu, Heb. ii. 5, 6, 7, 8, 9. Plainly fuppofing that Dominion to belong more properly to the fe cond Adam than the firft. The fame way he reafons here alfo, 1 Cor. xv. 27. where he fpeaks of all things being put under the Feet of Chrift This is an applying the words of the Pf. viii. 6. to Chrift as the Man from Heaven, for whom that Dominion there spoken of was defigned by God. This is a clear account of the original of that Title of Kue as afcribed to Chrift, and the Dominion given him by the Father, fo of ten fuppofed in the Reafonings of the New Te. ftament. From this Dominion fignified by the De Conf. Ling. word 'AgyTwq, Philo reckons the Title of Ag among the Titles of this fuperior Man, d χὴ, καὶ ὄνομα Θεῖ, καὶ λόγΘ, καὶ ὁ κατ' εικόνα άνθρω π, xj ógæv 'Iœegna, wegoα[çde). Hence many Paffages concerning the Government of Chrift, both in the Old and the New Teftament, may

p. 341.

be explained. The Apostle fays, he is av Leg. All. L. i. So Philo: 'O nal einova, & ynïv©, daa'šegr Soelfewhere: Διπλὰ ἀνθρώπων χύη· ὁ μὲ γάρ δειν

P. 57.

Ib. p. 46.