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nity was not fufficient to Secure them againft this Temptation by the Beauty of Women. The elect Angels are also represented as the Satellites of Chrift, and therefore very likely to be prefent in the Chriftian Affemblies, where be had promised his own prefence S. Matth. xviii, 20. They were therefore very proper witnesses of Charges given before the whole Congregation. Accordingly, Ignatins tells us, that where Chrift was prefent, the ngboλiun ĉnnayoiɑ was prefent alfo. Chrift was prefent Myftically and Invifibly as the Myftical and Invifible Bifhop. And it was very fuitable, that the natoxin xanoia, the Myfti cal Archetypal Church fhould be the fame way prefent, as answering the Aéy naboxinès in him, the fame with the was Aéy in S. Fuftin Martyr. So the Apostle feems to describe the Church to which they were Profelyted, to whom he writes as including, not only God and Chrift, but Angels alfo and Patri archs, and the Spirits of juft Men made perfect, Heb. xii. 22, 23, 24. I am apt therefore to think, that thefe Pneumatical Souls of the Patriarchs not yet afcended to Heaven, were believed prefent with their Lord in the or dinary Ecclefiaftical Affemblies, as owning the Union made between Them and Us by our Bleffed Saviour. This. I take for the true κοινωνία ἢ ἁγίων, which is fubjoined in the Creed to the Article of the Catholick Church. We therein exprefs a commerce in Ecclefia ftical Offices with that Catholick Archetypal Caeleftial Church whilft we are in Earth. The ground of all is this κοινωνία, τὸ ἁγία πνε ual, 2 Cor. xiv. 13. Phil. ii. 1. This gives us a kararia with the Father and the Son,

I S. John

i S. John i. 3, 6. This gives us alfo a xoveni μετ' αλλήλων, υ. 7. This makes us κοινωνός νέ as quoews, 2 S. Pet. i. 4. and thereby quali fies us for converfing with all who partake of the fame Nature. This gives us a Right to the Myfteries which had been hidden from Ages and Generations, Col. i. 26. which is therefore called the xovavía uusnels, Eph. π iii. 9. This gives us a widμa in seavõis, Phil. iii. 20. makes us ouμronítas 7 ázíwv, Eph. ii. 19. The Regiftring the baptized PerTons in Baptifm, alluding to the entring Ctizens Names in the Matricule, or redumala angiasxind of Cities. Accordingly the Church Affairs are fuppofed to be heavenly. The having our Names in the Regifter of the Church is having them written in the Book of Life, Phil. iv. 3. This initial heavenly State feems to be the caufe why all the Divine Promifes which shall be fulfilled in us, are fpoken of as if they were already fulfilled. God is therefore faid to have already quickned us with Chrift, to have raifed us up together, and to have made us fit together in heavenly pla ces in Chrift Fefus, Eph. ii. 5, 6. This prefence of the separate Spirits in the Church Af femblies in Prayers and Acts of Difcipline, was fo well understood in that Age, that the Apostle alludes to it in the exercise of his own Authority on the inceftuous Corinthian, both in binding and releafing him. He mentions himself therein, though abfent in Body, yet prefent in Spirit with the Corinthians, 1 Cor. 2 Cor. ii. 10. And elsewhere he ufes the fame Expreffion, Col. ii. 5. of being prefent in the Spirit when he was abfent in the Flefh, as very familiar from the known Pre

v. 3.

Jence

fence of the deceafed Saints in their Ecclefia ftical Affemblies, whilft their Bodies lay in their Graves. This heavenly ftate wherein to they were initiated by receiving the Spirit, feems alfo fuppofed in all those places wherein all the Gospel Antitypes answering the Legal Types, are fpoken of as heavenly. Such are they where they are made true and eternal. For thefe are the Epithets which only belong to heavenly Archetypes, according Eto the Platonick Philofophy of that Age. I I forbear giving Examples here, though not unfrequent, because I have already done it on other Occafions.

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Thus I have dispatched my Thoughts con- §. LXXX. cerning the Subject undertaken by me. Per-The Concluhaps more tediously than either of us expect. fion. ed when I first undertook it. I confefs, there would not have been fo much neceffary to be faid, if as little would fatisfy in fettling received Truths as does in overthrowing them; if Men would be contented with as little Evidence where Practice tempts them to be partial, as they are in Matters of Speculation ; if future Confiderations were as much regarded as prefent, nay, if only tolerable Allowances were made in comparing them. Men venture their Souls on fuch trifling Evidence as would make Men think them mad, who fhould venture their Lives or their Eftates on them. I am fure Fefts, and Witticifms, and fuch other Arts of diverting Men from trying whether any Caufe or Evidence were momentous, would not excufe Men from so just Imputations, if any should be fo unadvised as to reckon on them in any Matter which is com

monly

monly thought evident or momentous. But I could not content my self with fo weak proofs of important Truths, as they are of Errours of the most dangerous Confequence. God awaken Men in time to ferious Thoughts concerning their greatest and most ferious Interefts. This would be the only way to qualify them to be competent Judges, and to intitle them to that Divine Affiftance without which no Humane Endeavours can be available. Till they thus qualify themselves, they can blame none but themfelves for their eternal Ruin. And, God grant that they may do fo whilft their Repentance may be acceptable, and their Endeavours fuccessful. I doubt not, Dear Sir, but that you will readily join in these Prayers, with

Your old and moft fincere Friend,

HENRY DOD WELL.

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