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nity was not fufficient to secure them against this Temptation by the Beauty of Women. The ele&t Angels are also represented as the Satellites of Christ, and therefore very likely to be present in the Christian Assemblies, where he had promised his own presence; S. Matib. xviii, 20. They were therefore very proper witnesses of Charges given before the whole Congregation. Accordingly, Ignatius tells us, that where Christ was present, the zaboraxo enxayoice was present also.. Christ was present Myftically and Invisibly as the Mystical and Invisible Bishop. And it was very fuitable, that the καθολική εκκλησία, the Mytical Archetypal Church should be the same way prefent, as antwering the ΛόγG- καθολικός in him, the fame with the mãs nog in S. Fustin Martyr. So the Apostle seems to describe the Church to which they were Proselyted, to whom he writes as including, not only God and Christ, but Angels alfo and Patriarchs, and the Spirits of juft Men made perfe&, Heb. xii. 22, 23, 24. I am apt therefore to think, that these Pneumatical Souls of the Patriarchs not yet ascended to Heaven, were believed present with their Lord in the or. dinary Ecclefiaftical Assemblies, as owning the Union made between Them and "Us by our Blessed Saviour. This. I take for the true xolvavia i izbar, which is fubjoined in the Creed to the Article of the Catholick Church We therein express a commerce in Ecclefia. ftical Offices with that Catholick Archetypal Cæleftial Church whilft we are in Earth. The ground of all is this xoivapsam zis condi Mall, 2 Cor. xiv. 13. Phil. ii. 1. This gives us a xorywria with the Father and the Son,

i S. John

S. John i. 3,6. This gives us also a xovevíz uuel saańawr, v. 7. This makes us xovwve's as Quoews, 2 S. Pet. i. 4. and thereby quali fies us for conversing with all who partake of the fame Nature. This gives us a Right to the Mysteries which had been hidden from Ages and Generations, Col. i. 26. which is therefore called the xovavíc po uusnels , Eph. iii. 9. This gives us a monitdpd in šegrois, Phil. iii. 20. makes us oupaonitas eigiwr, Eph. ii. 19. The Registring the baptized Persons in Baptism, alluding to the entring Ctizens Names in the Matricula, or reduudla anglas xexdl of Cities. Accordingly the Church Affairs are supposed to be heavenly. The having our Names in the Register of the Church is having them written in the Book of Life, Phil. iv. 3. This initial heavenly State seems to be the cause why all the Divine Promi. ses which Mall be fulfilled in us, are spoken of as if they were already fulfilled. God is therefore said to have already quickned us with Christ, to have raised us up together, ind to have made us sit together in heavenly places in Christ Jesus, Eph. ii. 5, 6. This prefence of the separate Spirits in the Church Afsemblies in Prayers and Ats of Discipline , was so well understood in that Age, that the Apostle alludes to it in the exercise of his own Authority on the incestuous Corinthian, both in binding and releasing him. He mentions himself therein, though absent in Body, yet present in Spirit with the Corinthians, i Cor.

2 Cor. ii. 10. And elsewhere he uses the same Expression, Col. ii. 5. of being present in the Spirit when he was absent in the Flesh, as very familiar from the known Pre


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fence of the deceased Saints in their Ecclefiam stical Asemblies, whilst their Bodies lay in their Graves. This heavenly state whereinto they were initiated by receiving the Spie rit, seems also supposed in all those places wherein all the Gospel Antitypes answering the Legal Types, are spoken of as heavenly. Such are they where they are made true and eternal. For these are the Epithets which only belong to heavenly Archetypes, according to 'the Platonick Philosophy of that Age. I forbear giving Examples here, though not unfrequent, because I have already done it on other Occasions.


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 so much necessary to be said, if as little would satisfy in settling 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 Considerations were as much regarded as present, nay, if only tolerable Allowances were made in comparing them. Men venture their Souls on such trifling Evidence as would make Men think them mad, who should venture their Lives or their Estates on them. I am sure Fests, and Witticisms, and such other Arts of diverting Men from trying whether any Cause or Evidence were momentous, would not excuse Men from so just Imputations, if any should be fo unadvised as to reckon on them in any Matter which is com


monly thought evident or momentous. But I could not content my self with so weak proofs of important Truths, as they are of Errours of the most dangerous Consequence

. God awaken Men in time to serious.

Thoughts concerning their greatest and most serious Interests. This would be the only way to qualify them to be competent Judges, and to intitle them to that Divine Alfistance without which no Humane Endeavours can be available. Till they thus qualify themselves, they can blame none but themselves for their eternal Ruin. And, God grant that they may do so whilst their Repentance may be acceptable, and their Endeavours successful. I doubt not, Dear Sir, but that you will readily join in these Prayers, with

Tour old and most firicere Friend,


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