as well as he is reprefented as a Man; and as 1 he is the Head of Angels. However, he is reprefented only in the Perfon of an Angel, though of one of the first four as they are ranked in the Book of Enoch, probably defigned alfo by the four living Creatures in Ezekiel and the Revelations. Thus in allufion to the old - Peculium, Michael is mentioned in the Head of the Angels, Rev. xii. 7. Exactly like the 'AgXosealnyos, Fosh. v. 14, 15. By which it appears, that he was reckoned for the chief of all the four. The more proper therefore to prefide over that imperfect Peculium, which was lower than Angels. This Angel therefore of the Covenant, feems to have been the fame with the Spirit which God covenanted to give his old Peculium at their departure from Egypt, as I have fhewn that Angel and Spirit are used fynonimously in this very matter. Nor was it only from the first time where an Angel is exprefly promised, that they were fubject to this Adminiftration. The appearance to Mofes in the Bush, is faid alfo to have been of an Angel, Act. vii. 30, 35. So is alfo the Apparition in Mount Sinai, v. 38, 53. Heb. ii. 2. Sa are all the Apparitions to the Patriarchs from Abraham downwards. Hence therefore the Epiftle to the Hebrews, proves the dignity of the Gofpel above the Law, that whereas the Law was given by the Miniftry of Angels, the GoSpel was publifhed by the firft begotten, who was to be worshipped by thofe Angels, Heb. i. 6. who was fo much better than Angels, as he had by Inheritance obtained a more excellent Name than they, that is, that of a Son, v. 4, 5. who made the Heavens, v. 10. to whom the World to come was made fubject, ii. 5, 8, 9 and therein confequently the Angels. This

whole

whole Administration of theirs by Angels, plainly fuppofed the Body of that Peculium to be of a nature inferiour to Angels, and therefore unequal to that first and most antient Peculium of the Pofterity of Seth, who by having the Divine Spirit, immediately had the name and dignity of Angels, were called Sons of God, and Gods in an inferiour fenfe, as well as the Angels themselves. For this would have intitled them to the immediate Government of the Aoy in Perfon, not by a fubordinate Angel. However, this covenanting immediately with the Supreme Being for this fubordinate Angel, does indeed imply, that though the Angel had the Adminiftration, 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 Aéy for their Adminiftration. This however, was more than other Nations could pretend to, who did not covenant with the fupreme Being immediately. It gave them withal a Right in reverfion 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 faireft Candidates for his then undifcovered Favours. This more especially appeared in the Spirit of Prophefy, which did not only relate to their Profperity in this Life as in other Nations. By their Prophefies they were to have a right to all the Prerogatives of the future State, as being one People, and having one God, with those who were to be poffeffed of thofe Prerogatives. The Holy Seed was to defcend from them, that is our Saviour, who was the original of all Holiness, and the Fountain of the

Divine Spirit which he was to communicate to that whole Body of which he was to be the Head, that fo they might be not only one Flesh, but also one Spirit with him. That is not all. They are alfo owned by God as his Sons, in feveral places of the Old Teftament obferved to Phil. de confuf. this purpose by Philo. And that in fuch pla- Ling, p.341. ces as do not only speak of the whole Nation as one Body collectively, but in fuch alfo as fpeak of the multitude of them diftributively. These seem the difficulteft to be accounted for on the now mentioned Principles, which fuppose their title to Sonship to refult from their having the Spirit. Yet even of this the New Teftament gives fuch an account as is very con fiftent 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 he were Lord of all, Gen. iv. 1. He makes this condition last until the time appointed by the Father, v. 2. This weroμía, no doubt, alludes to the custom of Fathers, by the Roman Laws then received, whereby Fathers had a power allowed them to prefcribe at what Age their Heirs were to enter into poffeffion of their Inheritance. It is in all likelihood the fame with the wańęwμa xers, v. 4. which is there faid to be, when God fent forth his Son made of a Woman, made under the Law. This plainly fixes it to the time of the new Peculium. The Phrafe is taken from the ordinary Hebrew idiom, of frequent ufe in the New Teftament alfo, whereby Days are faid to be fulfilled when the due time is come wherein an Event may be expected. So it is used in this very cafe of Women with their Children, S. Luke i. 57. ii. 6. Thus therefore the minority of the Jewish Peculium will reach

as

as far as the Times of the Gofpel. And in this time their condition did not differ from that of a Slave, according to the Doctrine of the Ap file. That is the true notion of a Servant in that place opposed to Chrift's andbes, I Cor, vii. 22. Accordingly, he compares the condition of that Peculium with Ishmael the Son of the Bondwoman, and reckons the Ferufalem which was the Metropolis of that Peculium to be in Bondage with her Children, Gal. iv. 25. And this at the time of his writing that Epiftle. He therefore did not believe them relieved from their Slavery, even then, unless they would be profelyted to the new Peculium. How could they be Sons or Heirs, as the name of Son fignifies any thing of privilege, who were Slaves? How could they have have the privileges of Sons, who are compared with that Son who was actually abdicated? These things plainly fhew, that they were not actually poffeffed of the rights and privileges of Sons or Heirs; but had only a remote right to be invefted with those privileges on condition they would fubmit to the terms of the Gospel for attaining the privileges of their Birthright. This Right is always acknowledged in them through all the Reafonings of the Gofpel. Thus they are owned for the Children of the Kingdom. They are acknowledged to have the gala, that the Gofpel was to be preached firft to them, and that they had much advantage of the Gentiles every way. But the now mentioned Reafonings plainly fhew, that all this fo acknowledged Right could be no other than a Right in reverfion. S. Paul plainly supposes them, as anfwering Ishmael, to be born after the Flesh, v. 23. in oppofition to the cafe of Ifaac, who is faid to have been born after the Spirit, v. 29. So cer

1

ON

tain he fuppofes it, that as yet they had not the Spirit. The Argument therefore proceeds more ftrongly, to prove that as yet they were not actually Sons, because they had not actually received the Spirit, than on the contrary, to prove their having received the Spirit from their appellation of Sons. On the contrary, their Slavery under the sixa te nooμs, Gal. iv. 3. proved them unacquainted with the myftical Senfes of their Law, which did σusaxer to thofe saxea, v. 25. This was the which none could attain without the Spirit, I Cor. ii. 10, 11. Therefore not to be reached by the Luxinès, v. 14. but only the dualinos, v. 15. Their failing in this, fhewed them deftitute of the Spirit, as well as their fubjection to the Angels.

However, the Body of the Jews were cer- S. LXXVI. tainly believed to have the Spirit, and to have The Body of it in a fenfe peculiar to themselves above other right to the the Jews had a Nations. This appears from their own Helle- Spirit, but onniftical Writers. So the Son of Sirach concern- ly in reverfion. ing Wisdom. In every People, and Nation, I got a poffeffion, Eccl. xxiv. 6. This accounts for the Sunoi ófor among the Heathens, derived from Chrift the general Ay, according to S. Juftin Martyr. It follows: So the Crea tor of all things gave me a Commandment, and he that made me caufed my Tabernacle to reft, and faid, Let thy Dwelling be in Facob, and thine Inheritance in Ifrael, v. 8. In the holy Tabernacle I ferved before him and fo was I eftablifhed in Sion, v. 10. Likewife in the beloved City he gave me reft, and in Ferufalem was my power, v. 11. And I took root in an honourable People, even in the portion of the Lord's Inheritance, v.12. Here Wisdom is plainly afcribed to the Jews in contradiftinction to all other Nations,

1