απ' εἰκόνα Θεῖ γεγονώς, φθαρτής και συνόλως γεώδες 8ἵας αμέτοχΘ· ὁ ἢ γήϊνΘ, ἐκ σπορά δε ύλης, μπ ἓν κέκληκεν, ἐπάζη· διὸ ἢ μ ἐράνιον φησιν ἐ πελάς, καλ ̓ εἰκόνα ἢ τελυπώπς. Indeed, Philo owns ll that the Apostle fays concerning this beaenly Man, excepting this, that he does not all him Chrift. Yet even here he owns that, rom which the Chriftians inferred what he lid not own, that it was the @gabútál☺ nógO, whom the Chriftians believed to be incarnate n Chrift. Him Philo takes to be the eixar of he invifible God, in imitation of whom this eavenly Man was formed. He calls him a πνεύμα. He makes him like a fuperior Soul to that inferior fex with which Man was at first created. Herein he agrees, not only with our Chriftian Scriptures, but with the old yptian Philosophy, if we may truft the remaining Fragments under the name of Hermes for a faithful account of it. These things therefore being fuppofed, which are fuppofed in the Reafonings of the New Teftament explaining the Old, it will follow, that our Chrift the Ay, dwelt in Adam the fame way as he does in us by his Divine Spirit: And had therefore the fame Title that we have, to be called the Son of God. Accordingly, S. Luke exprefly calls him fo, iii. 38. If therefore Seth was born to him according to this einer and idea, as the Greek Tranflation has it, it must follow, that he alfo had the fame Title to that fame Appellation that his Father Adam had. The Ideal Man was the αὐτοάνθρωπΘ, οἱ ὁ καλ ̓ ἀλήθειαν ἄνθρωπο, to speak with Philo in the Language of the Platonifts, which was, as we have feen, the fame with the fuperior fpiritual Adam, and the Lord from Heaven, in the ftyle of the New Testa

ment,

The

§. LXVI.

The fame appears alfo from the Greek Text, God abdicated (which is that on which the Reafonings of the that Pofterity New Teftament are formed,). Gen. vi. 3. of Seth, by no Longer giving σε ΚύειΘ ὁ Θεὸς, 8 μὴ καταμείνη τὸ πνεῦμά μια his Holy Spirit τοῖς ἀνθρώποις τέτοις εἰς ἃ αιώνα, δια τὸ κι αυτός to their Pofte- odgnas. Fehovah is the Perfon who is here i .rity.

troduced as fpeaking, in the Hebrew. It mult therefore be his Spirit which is here mentioned. It is area, not avon, and therefore cannot be meant of the Breath or Life of the Cri minals (according to our excellent Hammond of Bleffed Memory,) but of that more Divine Principle which we fee fo carefully diftinguihed from @von, by the mystical Reafoners in Phile. It is oppofed to ass, exactly as in the Re fonings of S. Paul. And indeed, the fin of thefe unholy Marriages was properly fleshly, the go ing after i cast in St. Jude. The follow ing these fleshly Lufts is the reafon why the are called dexes, when they fuffered the fle Affections to be predominant. So the fame word is ufed Pfal. lxxviii. 39. So S. Pa where he perfonates one out of the Peculium, who therefore is fuppofed not to have the Spi rit: In me (that is, in my Flesh,) dwelleth no good thing, Rom. vii. 18. Thus then the Rea Joning, why the Spirit was not to remain in thefe Children of Seth, when they had made themselves Flesh, by being ruled by their flely Inclinations, is grounded on the contrariety between the Flesh and Spirit, Gal. v. 17. When therefore they had made themselves Flen by fulfilling the Lufts of the Flesh, it was very juft and agreeable that the Spirit fhould be ta ken from them, which had been fo long af fronted by them. That I take to be the meaning of thefe words: atquery to revμá t ἐν τοῖς ἀνθρώποις τέτοις εἰς 7 αιώνα. The word

ve is used concerning the defcent of the Holy Ghoft upon our Bleffed Saviour:

Emerver αὐτόν, S. Job. i. 32. καὶ μλύον ἐπ' αὐτὸν, υ. 33. This could not be er aut, because it relates to a vifible Appearance of the Holy Ghaft, which could' not have been visible if it had been within him. But the place I am now confidering, fpeaks of the removal of this Holy Spirit from the Children of Seth, which, because it was intrinfick to that nobler degree of Manhood, which was in them above the rest of Mankind, as very properly expreffed by the Greek Interpreters, and agreeably to the Original, by the Prepofition By we therefore is meant, that the Holy Ghoft though it was feen vifibly to come upon our Saviour, yet it was never feen to depart from. him. Signifying thereby, that the Holy Ghofti it felf was no more to depart from him than the Schechinah did, by which the Holy Ghoft was vifibly reprefented. The duration therefore of the Holy Ghoft in our Saviour, is fignified by the word e as in other places. Accordingly, it is often joined as it is here, with elsalva So it is Pfal. ix. 7. xxxiii. II. cii. 12. cxvii. 2. And in the New Teftament, S. John viii. 35. xii. 34. 1 S. John ii. 17. Kala, (fo Philo reads it,) is more than ever It is the fame with Ficaria De Gygant. p. 286b Efpecially, being joined as it is here, with said. It is the fame with drawer, p. 282. and oppofed to lafting weissoni for xsóvor, prong. And weg's alva is the fame as exe/arròs air, QQuod Deus fit Immut. p. 293. But, I confefs, eluva is ufed differently, according to the nature of the things with which it is joined. When it' is joined with a particular Perfon, and is Perfo. nal, it extends no farther than his Life. But the Holy Ghost as given to the whole Pofterity of

Seth,

Seth, on account of a Patriarchal Covenant for bimfelf and his Pofterity, was defigned for as many Generations as fhould continue ftedfaft in performing the conditions of the Covenant. God's threatning therefore here is that upon thefe manifeft Violations on their part, he would no more give his Spirit to their Pofterity in course, as he had done before. Only he gives them a refpite of a hundred and twenty Years, wherein he would expect their Repentance, This God threatens vors TÉTOS The Hebrew reads it. I know not whether Tatian might from hence take occafion to deny the Salvation of Adam. But why should the Perfon of Adam be punished for thefe impure Marriages of his Pofterity? It is common to read of Subjects punished for the Sins of their Governours, and Pofterity for the Sins of their Ancestors. Not fo, to find Ancestors punished for the Sins of their Pofterity. Ell indeed was punished for the Sins of Hophni and Phineas, but it was principally in his Pofterity. Such were thofe Punishments of the lofs of those wicked Sons themfelves, and the Translation of the High Priesthood from his own Family, and that of his Predeceffor Ithamar, and the death of his Daughter in Law the Wife of Phineas, whether his own death were any part of that punishment, I do not know that it can be gathered from the facred Text. It is no part of the Judgment denounced against him by the Prophet Samuel. At leaft we never knew of Spiritual Punishments inflicted on good Parents for wicked Children, fuch as this must have been of withdrawing the Spirit from Adam, and indeed one of the fevereft of the kind. That could not be taken for a Fatherly Chaftifement. Shall we therefore refer it to Mankind

in general, or to that part of it which are contradiftinguished from thefe Sons of God by that common Appellation of the Sons of Adam? But neither could that be. The with-drawing of the Divine Spirit could not be taken for a Fatherly Caftigation of God's beloved Sons. The moft obvious interpretation of these words, is, that God abdicated thofe undutiful Sons by withdrawing his Holy Spirit from that Unholy Race. For, if the giving them the Spirit of Adoption made them his Sons, the most natural way of abdicating them was by withdrawing it. But then it could concern none but those in whofe Race the Spirit was given before it was withdrawn. So much more likely the Greek is in this particular alfo, as well as many others, than our prefent Hebrew, from whence it could not be Tranflated.

So alfo in the New Teftament: The Angels S. LXVII. concerned in this Fall, are called dual rou- The Doctrine of the New Teftaλa, 1 S. Pet. iii. 19. in regard of the dignity ment is the of their Nature, as the Greek Interpreters in fame in the the forementioned Paffage of Genefis call them forementioned odenas, in regard of their vitious Inclinations. Particulars, This area in the ufe of that Age, was a higher degree of Humane Nature, plainly contradiftinct from the common rational ux, which was fuppofed to be common to all Men. So I have fhewn it to be in the forementioned Reafoning of S. Paul, where he derives the ox from the firft, the area, not from the first, but the fecond and more noble Adam. Both of them together make that Man, which was a mixture of heavenly as well as earthly Ingredients. So in the Chriftian, who is x and xoxxng, three parts are comprehended, Body, Soul, and Spirit, 1 Theff. v. 23. The fame notion feems generally received in that Age, Q 3 Thence