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more than humane. But we must distinguish between Prophetick Instincts and the Spirit of Prophesy. Prophetick Instincts were granted to fill as well as good Men, even among the Heathens themselves. Especially, if the true Peculium were any way concerned in the consequences of it. The Spirit of Prophesy it self might also be granted, together with all those gifts of it which any way contributed to the good Government or good Morals of Mankind, with no farther design than this Life. This is no more than what very well becomes the divine Beneficence in general to his Creatures. The Fews as a Peculium had a title to more, to all those discoveries of the Divine Secret's 5 which were requisite to qualify them for those Divine Favours of the future State which were intended for them, and to enable their Law it self, as a Pædagogue to bring them to Christ. They had a Title, before they forfeited it by their wilful perverseness, to have their Under. ftandings opened, to understand those mystical Interpretations of their own Scriptures wherein their own duty was concerned; to alift them in the performance of it, when known; or to make use of the legal expiations when they violated it; to suggest what was fit as circumstances required, and to incline them to follow such suggestions, so as to make the duty expected from them practicable. These things are done, and done frequently, for those who are not aware of it. Much more they may be expected by the Peculium. This is the Light Shining in Darkness, which may be when the Darkness does not comprehend'it, S. John i. 5. So Ta- Orat. ad Gr. tian understands, that oxolic of the Soul, con- S. 21. fidered by it self without the Spirit. What then is that of which, even the Jewish Pecu



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the 1:0 both places,isevidently the same with indby. As

lium, who had all these things, were destitute “The Spirit as a living abiding Principle inh: “biting every individual Member of our nea

Peculium, as an immortal Seed, as a vita Principle, as a constituent of our Regener: tion, and of the nobler Nature conferred |

it, as compleating the new Creature, the new . Celestial Man, that was first made separdile “ by Adam's Fall, then no longer given for this

Apostasy of the Sons of Seth, till our Biella

Saviour the abso, who first gave it, was pleafal © to restore it, at what time, and by what means

· himself was pleased to appoint for giving it 8. LXXVIII.

That this was so, seems plainly supposed in Thele Notions are supposed the Revelations of the New Testament. The in the Reason- words of the Apostle are remarkable to this sngs of the purpose : os meostva, rý mgomberos cupuéspes of cias New Tefta- Ο με αυτό, ας το πρωίότοκαν αν σολλοίς αδ

çois, Rom. viii. 29. It appears here very clear. ly, that the Image of God is perfe&tly distina from the Souls which we derive from Adam as his natural Descendents. For our being COMformed to the Image of God's Son, is here taken for the consequence of what is here called his foreknowledge and Predestination. We are therefore supposed to be compleat rational Creatures without it. Withal, this Image of God is manifestly the same with the Image of God's Sax, the consequence whereof is, that by receiving this Image we are made ovuaggos ta the Son, as he

in therefore our Blessed Lord is the cixan of the invisible God, Coli, 15. fo we, in receiving the Spirit of Chrift, are faid to bear his Image

, 1 Cor. xv. 49. and therefore very properly to be oppospor vs Ginevat quinto Earther, in this Reafoning of S. Paul, it is fupposed that as



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our Saviour’s having this Image of God intitled · him to the name of the Son of God, so we, by being conformed to this Image of Christ, should have the fame Title to be reckoned as the Sons of God, and Brethren of Christ. Otherwise the consequence would not follow, that by our being conformed to the Image of God in Chrift, Chrift would become the First-born among mamy Brethren. The πρωτότοκΘ- εν πολλοίς αδ%φοίς in this place, is the fame with πρωτότοκα πάσης sel10ews, Col. i. 15.

As xliois is the same with the xouri xlions, and that fame with the cixas,

the Spirit, and the Lord from Heaven. All # this in us is here taken for a consequence of the

Divine weólicors and wegóclois, as both of them are terms properly expressive of the fingular care and providence of God in relation to his ovon Peculium. Thus, 2 Tim. ii. 19. The Lord knoweth them that are his. "Elvw is the word. So concerning the old Peculium, Am. iii. 2. You only have I known of all the Families of the Earth. The word oeil ev is of the same importance. In the distribution of the Nations to their respective Angels, the expression is, ésne σεν όρια εθνών και αριθμόν αγγέλων Θεξ. Hence the Gnostick Horus in Irenæus, between the Pleroma the place of the pneumatical Seed derived from Achamoth, and the status Medietatis al. lorted to the degree of Psychical Souls above the Choicáls. The Allusion seems to have been taken from the custom of fixing the bounds of confecrated Places, to shew how far the Conse. cration and Protection was to extend. So bounds were to be set about Mount Sinai, Exod. xix. 12, 23. 'Apocas is the Greek word there. So in the consecration of Delos in Thucydides, the bounds of Confecration at first were those of the prospect of the Temple, which were after


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wards extended to the whole Island, so that any Births or Burials in that compass, were to be judged piacular. This was the yvõsis and Celsis of the old Peculium. But in the Reason . ings of the New Testament, the design on the new Peculium, though later in execution, is al. ways preferred before the other as to its Apriquity in the Divine Intention. Thus the Gojpel is said to be the Mystery which had been bidden from Ages and Generations, Col. i. 26. since the World began, A&t. iii. 21. Rom. xvi. 25. Heb. ix. 26. Nay, before the World, S. John xvii

. 24. I Cor. ii. 7. Eph. i. 4. 2 Tim. i. 9. Tit. 1. 2. I S. Pet. i. 20. This was to obviate the Prejudice received against our Saviour's appearing in the end of the World, as was then be lieved. Thus therefore as yrãous and beltis are ascribed to the old Peculium, fo weblowous and wesbecois to the new. This may, by the way, prevent many of the greatest Difficulties arising from the misunderstanding of these

Terms in our modern Systems. 5. LXXIX. Thus also the benefits of our Baptifm are deOur Christian Baptism, by gi

fcribed, Heb. vi. 4, 5. 'Adwóc?ov zo cha poliving us the teblas, y docußiss 76 of twelãs ns & regvis, j ustáSpirit, was sup-X*5 glundeslas avoiriato dzia, rý xeyòr nosaukis poed to initiate Θεά ρήμα, δυνάμεις τε μέλλοντα αιώνΘ, c. The ats into a hea- qatoonids. (which afterwards became the name even on Earth. of Baptism,) is here described as an initiation

into an beavenly State, during even our refidence in this World. The inheritance of the Saints is said to be in Light, Col. i. 12. The heavenly Angels are called Angels of Light, 2 Cor. xi. 4. God himself is said to dwell in that Light which no Man can approach unto, 1 Tim. vi. 16. And Darkness is ascribed to this World, Eph. vi. 12. And the Peculium as Chil. dren of Light, are said not to be of this World,


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So Souls destitute of the Spirit, are said to be in Darkness, nay to be Darkness, Eph. V. 8. as I observed a little before out of Tatian. The name therefore of Light, seems to imply the Kingdom of Heaven within us, S. Luke xvii. 21. It is farther said to be the heavenly Gift; because the Holy Ghost was the Lord from Heaven, and could not therefore be so properly expected from our Lord himself till he had afcended into Heaven; the place of the Divine Špirit's Residence, that he might from thence send him to us. The tasting of this heavenly Gift, and the tasting of this

good Word, plainly allude to the Manna ; the bidden, that is, the mystical Manna, Rev. ij. 17. which is said to have been the Food of Angels, Pfal. lxxviii. 25. Very proper therefore for us; as admirted to a state of Equality with Angels. The Powers of the World to come, seem molt properly to relate to the several xaeiouala of this Di. vine Spirit, which were then so ordinarily given in Baptism, especially to the First-fruits, the first converts of each Church, as Évidences for the satisfaction of Unbelievers, that the Spirit was really given to them. They are said to be the Powers of the World to come, because they are Cælestial. For Heaven is the oixspelen pénarod, which is subjected to our Lord, Heb. ii. 5, 8. as he is the Lord from Heaven, 1 Cor. XV. 47. And these d'usctuees are subject to him as he is the novecom Suusar. Christ therefore acts here as letting us understand, that the Cæleftial Powers are at his disposal, by giving us a sensible Experiment that they are so, to confirm our Faith in his Promises for the fu. ture, by an antepast of what we shall more ful. ly enjoy in Heaven. This is implyed in the kvord Tafting, that the Feast it felf'is reserved

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