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thefis,that even the Moral Rules of Life which were taught by the Philosophers, were derived from the <bj£(«7«*2 Aojo/ y which were them-' selves derived from the original Catholick. *•*« which he believed to be in our Saviour. If we had been to express this in the Language of the New Testament, we might have done it thus, that all the excellent instrutlions of Socrates and the Stoic As, and the other celebrated Philosophers of or the former Ages, were received from the inspirations of that Divine Spirit, whereof the fulness was in our Blessed Saviour. This would make f&m so far Christians as he does, as it might let them know that they were beholden to our Christ as the incarnate Ao'>©- for all their useful discoveries of that kind. Whatever good Spirit it was that inspired the first discoverers of things so beneficial for the use of Mankind in general, it was still to be ascribed to our Blessed Lord as possessing the fulness of that Spirit which was the original of all Inspirations. So I have shewn, that S. Peter ascribes all the Predictions, even of the Jewish Prophets, rather to Christ in them than to the Prophets themselves, who could never have made those discoveries by their own sagacity, but as acted by the general Principle of Inspiration. This was also agreeable to the popular Traditions that looked on all inventers of things useful for humane Life as divine, as acted by a higher Principle than their own. So also all the inventions of the Cainites, are in the Book of Enoch ascribed not to themselves, but the Angels, their Parents, Sons of God, who are therefore said to have been punished, as Prometheus was in the Mythological Traditions for revealing Mysteries. Indeed, this Divine Adoration of nrst Inventers, made up the Q, 3' greatest

greatest part of the Heathen popular 'Religions. %. Lxxv. But these influences of the Spirit which onThe■ Spirit co- ly relate to secular Inventions, or the Adminiwenanced for Rration 0f the secular Government, are no fu£ S^fcSn.ficient claim to the Tseufitm. Especially if ment of them they be arbitrary, and not stipulated for by any «natr God by Covenant with him, who is supposed to dispose Angels. That 0f t^\S Divine Spirit. It seems more to favour rTM,4. that claim that this S/>;>/> is said to have been a less perfect given to the Israelites on account ot a Covenant, one. The Son-So Hagg. ii. 5. According to the word that I coship of the venanted with you when ye came out of Egypt, l^aZVt/o my Spirit remaineth with you. This Coveversion, to be nant for giving the Spins, could not be made wade Son* as-with particular Spirits, but with Goi the Ftfjserwards. fher or the AlyO; who had alone the disposal of the S/w-zV in the fulness of it as to a// its G///J and Graces. And, these were the <a/>/>ropriated Matrons of the true Veculuim. But, where is this Covenant for the Spirit, at the time of their coming out of Egypt ) 'I suppose in Exoi. xxiij. 20. Behold, \ fend an Angel before thee to keep thee in the way, and to bring thee into the place which I have prepared. To the same purpose we find again, Exod. xxxii, 34. xxxiii. 2. concerning an Angel, who was to have the charge of bringing them into Canaan. He is also called a Hornet, Exod. xxiii. 28. Deut. vii. 20. Josh. xxiv. 12. Plainly therefore the Spirit covenanted for was an Angel, such as those now mentioned which were at once called Angels and Spirits. But an Angel pf the greatest dignity. An Angel of his presence, If. lxiii. 9. Michael their Prince, Dan. x. 21. The great Prince, Dan. xii. t. The Angel of the Covenant, Mai. iii. t. A Type of Christ undoubtedly in this Passage of Alalachy. As Christ is sometimes represented as an Angel,

as is well as he is represented as a Man and as le is the Head of Angels. However, he is represented only in the Person of an Angel, though of one of the fir ft sour as they are ranked in the Book of Enochs probably designed also by the sour living Creatures in Ezekiel and the Revelations. Thus in allusion to the old 'Peculium, Michael is mentioned in the Head of the Angels, Rev. xii. 7. Exactly like the 'AjTc'resflnyef, Josh.v. 14, 15. By which it apr pears, that he was reckoned for the chief of all the four. The more proper therefore to ■preside over that imperfect Peculium, which was lower than Angels. This Angel therefore of the Covenant, seems to have been the fame with the Spirit which God covenanted to give his old Peculium at their departure from & gypt, as I have (hewn that Angel and Spirit are usedfynonimousty in this very matter. Nor was it only from the first time where an Angel is exprefly promised, that they were subjcli to this Administration. The appearance to Moses in the Bush, is said also to have been of an Angel, Act. vii.30, %%. So is also the Apparition in Mount Sinai, v. 38, 53. Heb. ii. 2. So are all the Apparitions to the Patriarchs from Abraham downwards. Hence therefore the Epistle to the Hebreivs, proves the dignity of the Gospel above the Law, that whereas the Law was given by the Ministry of Angels, the Gospel was published by the first begotten, who was to be worshipped by those Angels, Heb. i. 6. who was so much better than Angels, as he had by Inheritance obtained a more excellent Name than they, that is, that of a Son, u.4, 5. who made the Heavens, v. 10. to whom the World to come was made subjeff, ii. 5, 8, 9, and therein consequently the Angels. This

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whole Administration of theirs by Angels^ plainly supposed the Body of that Peculium to be of a natuie inferiour to Angels, and therefore unequal to that first and most antient Peculium of the Posterity of Seth, who by having the Divine Spirit, immediately had the name and dignity ot' Angels, were called Sons of Ga*/, and G^jin an inferiour iense, as well as the Angels themselves. For this would have intitled them to the immediate Government of the Ao>©- in Person, not by a subordinate Angel. However, this covenanting immediately with the supreme Being for this subordinate Angel, does indeed imply, that though the Angel had the Administration, yet the right of their Body was in the supreme Being, and that their Angel Governour was not their true Proprietor, but a Trustee under the supreme Be? ing, and the A'oyQ- for their Administration. This however, was more than other Nations could pretend to, who did not covenant with thesupreme Being immediately. It gave them withal a Right in reversion to all the highest Privileges of the new Peculium which were afterwards to be established and revealed. It gave them a Title to be accounted the People of the supreme Being, and therefore to be the fairest Candidates for his then tindifeovered Favours. This more especially appeared in the Spirit of Prophesy, which did not only relate to their Prosperity in this Life as in other Nations. By their Prophesies they were ro have 2l right to all the Prerogatives of the suture State, as being one People, and having Goi, With those who were to be poffejjed of those Prerogatives. The Holy Seed was to descend from fAm,'that is our Saviour, who was the origmal of all Holiness, and the Fountain of the

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PfVfflf Divine Spirit which he was to communicate to that whole Body of which he was to be the Head, that so they might be not only one flesh, but alsoctf*? Spirit with bint. That is not all. They are also owned by God as his Sons, in several places of the Old Testament observed to Phil, de cotfos. this purpose by Pbilo. And that in such pla-I"*P,34>« ces as do not only speak of the whole Nation as one Body colleUively, but in such also as speak of the multitude of them distributives. These seem the difficultest to be accounted for on the now mentioned Principles, which suppose their title to Sonjhip to result from their having the Spirit. Yet even of this the New ^Testament gives such an account as is very consistent with their wanting this Qualification for being counted Sons. S. Paul compares them with an Heir in his minority, who differed nothing from a Slave, though be were Lord of all, Gen. iv. i. He makes this condition last until the time appointed by the Father, v. 2. This -Er^SecrjuijSj no doubt, alludes to the custom of Fathers, by the Roman Laws then received, whereby Fathers had a power allowed them to prescribe at what Age their Heirs were to enter into possession of their Inheritance. It is in all likelihood the fame with the -srxiifa/x* XfJ**, v. 4. which is there said to be, when God sent forth bis Son made of a Woman, made under the Law. This plainly fixes it to the time of the new Peculium. The Phrase is taken from the ordinary Hebrew idiom, of frequent use in the New Testament also, whereby Days are said to be fulfilled when the due time is come wherein an Event may be expected. Sq it is used in this very case of Women with their Children, S. Luke i. 57. ii. 6. Thus therefore the minority of the Jewish Pequlium will reach

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