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§. LXXIV.

from the remaining relifh of the pleasure they enjoyed in the Humane Bodies wherein they had been formerly. But this only by the way.

The Principles therefore on which this ReaSeveral Fa- foning proceeds, are that the was Aéy, (as S. vours of the Divine Spirit, Fuftine calls that which our New Teftament both to the Scriptures call the wangwua of the Spirit,) was Jews and Gen- immediately to govern the Salinas aófus, the tiles, not fuffi- Seeds proceeding from it; but that the exi cient to make properly fo called, in contradiftinction to the

a Peculium.

@vevμa or λóz, as it fignifies the higher degree of Humane Souls, was to be governed not by the ay immediately, but by the interpofi tion of thefe fubordinate Spirits, which had formerly been immerfed in Humane Bodies. Hence it follows, that where this Divine Spirit is given univerfally to a whole Nation or People, there can be no Queftion but that will conftitute it what we properly call a Peculium. So it feems to have been given to the Pofterity of Seth. For they are all called Sons of God. And even the Apoftates of them, after their Apoftafy, ftill retained fo much of their Spiri tual Nature as made them immortal, and quali fied them for the punishment of Tartarus, which was fuppofed to be Eternal. So it is alfo evidently in our new Peculium, where every particular Member that is initiated into it by our Chriftian Baptifm, is fuppofed to receive it. But this is not fo clear in the Peculium derived from Abraham. However, even they could not be altogether deftitute of the Spirit. The gift of Cont. Appion. Prophefy was one evidence of it, though JoJephus obferves a confiderable faileur of it from the time of the laft Canonical Prophets. Yet he is not fo to be understood, as if the Spirit of Prophefy had failed intirely. For himself mentions feveral Prophefies to his own time, among

others

others fome of his own. Befides, we frequently find mention of the Spirit of Government coming on the Kings and Judges from the time of their inveftiture into their Offices. The Kings particularly had a Symbol by which the Spirit of Government was conferred on them. That was the Union by which they were inaugurated. But this was only used in Originals, in the cafe of the firft King, or the firft King of a new Race, or when the order of Succeffion was not observed, as when Solomon was preferred before his elder Brethren. Otherwise by the right of Patriarchical Succeffion, what was given to the Head, was given for him and his immediate dire&t Dependences. So when the Spirit, the Image of God was given to Adam; it was given to him for him/elf and Eve. That feems to be implyed Gen. v. v. 1. where God is faid to have created Adam in his own likenefs. Then it follows: Male and Female created he them, and blessed them, and called their name Adam in the day when they were created,

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Here it is manifeft, that both Adam and Eve were comprehended under the name of that Adam who is faid to have been created af ter the likeness of God, which I have now fhewn to have been the Second and heavenly Adam. The fame appears alfo from Gen. i. 27. where I have proved, that the heavenly Adam was principally defigned. There also that Adam is faid to have been Male and Female which plainly fhews, that Eve as well as Adam had the Image of God, which could not have been if she also had not had a fhare in the hea venly Adam. The following words, v. 28. farther confirm it, where mention is made of their dominion over the Creatures. This I have fhewn by the mystical Reasonings owned in the New Q &

Tefta

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Teftament, to have agreed only to the heavenly Adam. Eve therefore could not have shared in this dominion if he had not shared in the beavenly Adam from whom the was to derive her Title to it. This therefore I take to be the meaning of the refidue of the Spirit, a

VLAT OUTY, Malach.ii. 15. mentioned as requifite to the Matrimonial Unity, in order to the having a Godly Seed. Indeed this admiffion of the Wife into the Husband's Sacra, feems to be the mystical Matrimony on which moft of St. Paul's forementioned Reafonings are grounded. This therefore fhews a derivation of the Spirit to the Wife from the Husband, in order to the intitling their common Seed to it. But, I confefs, the forementioned Gifts do generally relate to their fecular Government, in which their Fudges and Kings were concerned, as was alfo the Spirit of Mofes which was communicated to the 72 Elders who were to share with him in the Adminiftration of his own Office. Those Gifts therefore only concerned their Body as Theocratically governed, and 'as having Jehovah rather for their King than their God. None therefore could pretend to them, but they who had fome concern in their Govern ment. Yet even this was peculiar to the Ifraelites, and could not be challenged by any other Nation. None of them could challenge Febovah for their proper Patron. Yet they might all challenge a right to be governed by his Spi rit, on the Principles forementioned, that all Pfychical Beings were to be governed by Pneu matical ones. For fo even the Pfychical Nations were fuppofed to be governed by the feparate Souls of their firft Ancestors, who were believed to be Pneumatical. So S. Juftin Martyr conceived, and very agreeably to this Hypo

thefis,

2

thefis, that even the Moral Rules of Life which were taught by the Philofophers, were derived from the Salinos nófos, which were themfelves derived from the original Catholick was Aóy, which he believed to be in our Saviour. If we had been to exprefs this in the Language of the New Teftament, we might have done it thus, that all the excellent inftructions of Socrates and the Stoicks, and the other celebrated Philofophers of this, or the former Ages, were received from the infpirations of that Divine Spirit, whereof the fulness was in our Bleffed Saviour. This would make them fo far Chriftians as he does, as it might let them know that they were beholden to our Chrift as the incarnate Aéy for all their useful difcoveries of that kind. Whatever good Spirit it was that infpired the first difcoverers of things fo benefi cial for the ufe of Mankind in general, it was ftill to be ascribed to our Bleffed Lord as poffeffing the fulness of that Spirit which was the original of all Infpirations. So I have shewn, that S. Peter afcribes all the Predictions, even of the Jewish Prophets, rather to Chrift in them than to the Prophets themselves, who could never have made thofe difcoveries by their own fagacity, but as acted by the general Principle of Infpiration. This was alfo agreeable to the popular Traditions that looked on all inven ters of things ufeful for humane Life as divine, as acted by a higher Principle than their own. So alfo all the inventions of the Cainites, are in the Book of Enoch afcribed not to themfelves, but the Angels, their Parents, Sons of God, who are therefore faid to have been punished, as Prometheus was in the Mythological Traditions for revealing Myfteries. Indeed, this Divine Adoration of first Inventers, made up the Q3

greatest

§. LXXV.

greateft part of the Heathen popular Religions. But these influences of the Spirit which onThe Spirit co. ly relate to fecular Inventions, or the Admini venanted for ration of the fecular Government, are no fufby the Jews, was a Govern-ficient claim to the Peculimm. Efpecially if ment of them they be arbitrary, and not ftipulated for by any under God by Covenant with him, who is fuppofed to difpofe Angels. That of this Divine Spirit. It feems more to favour Peculium, but that claim that this Spirit is faid to have been a lefs perfect given to the Ifraelites on account of a Covenant, one. The Son-So Hagg. ii. 5. According to the word that I coThip of the venanted with you when ye came out of Egypt, Jews was only a Right in re- So my Spirit remaineth with you. This Cove verfion, to be nant for giving the Spirit, could not be made made Sons af-with particular Spirits, but with God the Fa

made them a

terwards.

ther or the Aoy, who had alone the disposal of the Spirit in the fulness of it as to all its Gifts and Graces. And these were the appropriated Patrons of the true Peculium. "But, where is this Covenant for the Spirit, at the time of their coming out of Egypt? I fuppofe in Exod. xxiii. 20. Behold, I fend an Angel before thee to keep thee in the way, and to bring thee into the place which I have prepared. To the fame 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 alfo called a Hornet, Exod. xxiii. 28. Deut. vii. 20. Jofh. xxiv. 12. Plainly therefore the Spirit covenanted for was an Angel, fuch as thofe now mentioned which were at once called Angels and Spirits. But an Angel of the greatest dignity. An Angel of his prefence, If. lxiii. 9. Michael their Prince, Dan. x. 21. The great Prince, Dan. xii. 1. The Angel of the Covenant, Mal. iii. 1. A Type of Chrift undoubtedly in this Paffage of Malachy. As Chrift is fometimes reprefented as an Angel,

as

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