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the Apostle does not make derived from the firft Adam, but only the living Soul which was common to Mankind in general. This is that Soul which Ariftotle feems to allude to, as co ming from without. Ovegter iero is his Expreffion. And thus Philo understands him of this nobler degree of Soul, which, as I have fhewn, the Heathens themselves believed to be in the first Men. This degree therefore was not fuppofed to be given at their Birth, but fuppofed them already animated with the Juxa derived from Adam. That was thought eva into the Body, as foon as it was com pletely formed and organized in the Womb; This επεισιέναι, when the Child had outgrown the Lives of the Plant and the Brute, as Ariftotle calls them, and was now arrived to the exercife of his nobleft Faculties, for the improvement of which this heavenly Spirit was by God himself defigned. This Spirit therefore being given to Adam, would, by the Patriarchal C venant made with him, have defcended on all his Pofterity in courfe, as foon as they had reached thofe Years which would have made them capable of receiving the benefit of it, if he had not himself broken the Covenant. But having done fo, his Children from that time, were to be confidered as new Originals, and capable of new Patriarchal Covenants for themfelves and their own Pofterity. Thence forward therefore, they alfo by their own personal Behaviour, either intitled their Pofterity to the Spirit, as Seth did; or forfeited it for them, as Cain did, and the rest of Adam's Children. Thus therefore the Sons of Adam were only Candidates for the Spirit, till they had intitled themselves for it by their good behaviour from their adult Years. Cain therefore having inP 2

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§. LXXI.

Holy Ghoft,not

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difpofed himself for receiving the Spirit by his firft adult Acts, never received it. Thence it came to pass, that his Pofterity as defcended from him, are called Children of Adam, in contradistinction to the Sons of God. Thence alfo, that his Pofterity were not concerned in the punishments of Taslas, and the Lóp☺ Tỡ σxóσ85, and of being referved to the Judgment of the great Day. For Adam fimply is only the earthly mortal Adam.

But from the time that God was pleased to The complete withdraw his Spirit for this Apoftafy of the effufion of the Sons of Seth, we find no exprefs mention of granted to the giving it to every individual Member of any old Jewish Pe- Body, till our new Peculium of the Gospel. culium, but re- And then it is looked on as a strange thing, and ferved for the a favour extraordinary. At least with relation

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to the Jewish Peculium. The Spirit is fpoken of in the Old Teftament as not yet given, but referved fo as a privilege of the new Peculium. So Ifaiah: I will pour my Spirit upon thy Seed,

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my Bleffing upon thine Off-Spring, Ifa. xliv. 3. The former part of this Verfe is thought to be alluded to by our Saviour in this obfervation of the Evangelift: This he spake of the Spirit, which they that believe on him should receive. For the Holy Ghost was not yet given, because that Fefus was not yet glorified, S. John vii. 39. Here we find exprefly, that the Holy Ghoft was not given before our Saviour's glorification. The Apoftle's reafoning feems to have been grounded on those words of the Pfal mift, relating to our Saviour's Refurrection: Thou baft afcended on high, thou haft led Captivity captive: thou haft received Gifts for Men, Pfal. Ixviii. 18. So the Apostle underftood them, Eph. iv. 8, 11. That is, of the gifts of the Holy Ghost that qualified Men to be Apoftles,

Prophets,

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Prophets, Evangelifts, Paftors, and Teachers. Which certainly related to the effufion of the Holy Ghoft at Pentecoft. So in Foel: It shall come to pass afterwards, that I will pour out my Spirit upon all Flesh, and your Sons and your Daughters fhall Prophefy, your old Men hall dream Dreams, your young Men fhall fee Vifions. And alfo upon the Servants, and upon the Handmaids in thofe Days, will I pour out my Spirit, ii. 28, 29. Thefe words are exprefly applied to the defcent of the Holy Ghoft at Pentecoft by S. Peter, A&t. ii. 16, 17, 18. So in Ifa. liv. 13. Fer. xxxi. 34. where it is foretold that all fhould be taught of God. And that they should not teach every Man his Brother, faying, Know the Lord; but that all should know him, from the leaft of them to the greatest of them: Thefe Paffages alfo are applied to the New Teftament, S. John vi. 45. This Teaching of God which is here faid to be given to all Men, cannot be fo properly understood of any thing as of the Teaching of the Holy Ghoft, S. John xvi. 13, 14, 15. This Unition of the Holy Ghoft, is faid exprefly to be that which makes us not need that any Man fhould teach us, as being that which it felf teaches us all things, 1S. Fohn ii. 27. And this is that which every individual Chriftian is fuppofed to receive. For, if any Man have not the Spirit of Chrift, he is none of his, Rom. viii. 9. Yet fince the Spirit of Prophefy was withdrawn, which Fofe phus reckons from the time of Ezra and Ne hemiah, and the Artaxerxes under whom they lived, which could be no other than the elder Artaxerxes, that is, Longimanus, the Holy Ghoft was fo little expected, that even they who had received the Baptifm of S. John the Baptift, were furprised at the news of it. They

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profefs, they had not fo much as heard whether there were any Holy Ghoft, Act. xix. 2. The meaning cannot be as the words found, that they who had so many Prophets inspired by the Holy Ghoft, could doubt whether there were any fuch thing, but that they knew of no external means, particularly no Baptifm that might intitle them to receive him. And this was indeed very true. For even in the old Peculium, there was no external Miniftry that was thought to convey him. Thofe external Miniftries I take to be meant by the Apostle, in his Reafonings concerning the Works of the Law anfwering our external Baptifm. And in this particular he is very exprefs, that the Spirit could not be expected by any fuch Works of the Mofaical Law. This only would I learn of you, Received ye the Spirit by the Works of the Law, or by the bearing of Faith? Gal. iii. 2. Again: He that miniftreth the Spirit to you, and worketh Miracles among you, doth be it by the Works of the Law, or by the bearing of Faith? v. 5. He feems to appeal to their own Experience, who had been in both States, as being Converts from the old to the new Peculium, And that very reasonably in that Age, when there were fo convictive manifeftations of the Spirit, that they who received it could from their own experience, judge when, and by what Miniftry they had received it. Therefore S. John Baptift defcribes it as the peculiar Characteristick of our Saviour's Office, that he was to baptize with the Holy Ghoft, S. John i. 33. Therefore our Bleffed Lord himself tells his Difciples, that it was expedient for them that he fhould leave them, because otherwife the Comforter would not come. But that, if bimfelf went, he would fend him, S. John xvi. 7,

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This Comforter himself calls the Spirit of Truth, 2. 13. Proceeding ftill on the fame Reasoning, by which the Evangelift had accounted for the Spirits not being given whilft he remained on the Earth, becaufe it was not to be given till he was glorified. This was plainly the Prerogative of our Saviour's Baptifm, that it was not like the Baptifms of S. John Baptift and the Pharifees, and thofe of the Mofaical Luftrations, with Water only, but alfo with the Spirit. This therefore gave the Spirit, to which no other Baptifm then received pretended. And gave it to every individual Member of the new Peculium, which was a favour that Mofes, when he wishes to his own Peculium, plainly feems to fuppofe that they had it not. Would to God, fays he, that all the Lord's People were Prophets, and that the Lord would put his Spirit upon them, Numb. xi. 29. Exactly as they were not all taught of God, because they had not all this inward Teaching of that fame Divine Spirit. And that there was fomething extraordinary of this kind wherein the new Peculium excelled the old, I gather alfo from that admiration of the Apoftle at the favour of God, in admitting us to be called his Sons. Behold, fays he, what manner of love the Father hath bestowed upon us, that we should be called the Sons of God! 1 S. John iii. 1. He could not fo much admire at it, if it had been no more than what had been ordinarily granted to the old Peculium, wherein himself, and many of thofe alfo to whom he writes, had received their Education. I have already fhewn, that their claim to Adoption was fundamentally grounded on their claim to the Spirit. That is fufficient to fhew,that the old Peculium must have equalled them in their claim to their being the Sons of God, if they could have pretended to

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