XL. [1] "The Jews, fays he, after "that Effence of the All-powerful God, "who had neither Beginning nor Origin, "place that [2] Head or Chief, which was

begotten of the Father, and therefore "was his First-born. Which, as he is "the Co-adjutor of his Council, is there"fore called the Image of his Father. "Which Chief, as he far exceeds all crea"ted Beings, is for this Reafon called the Image of God, the Wisdom of God, the "Logos, or Word of God, the Prince of "the Lord's Hoft, and the Angel of his "Council. As to those Intelligences, which "come after this Chief, they are of fuch "various and different Forms, that human Expreffions cannot denote them, but by

Comparison and Analogy to thofe Things "which are the Objects of our Senfes ; "as the Sun, the Moon, the Stars, and "the Heaven, which encloseth all Things.

As the divine Apoftle does, when he fays,

[1] Eufeb. Præp. Evang. lib. vii. cap. 15.

[2] 'Agx, which Word is fometimes ufed by the Authors of the Septuagint Verfion of the Bible, inftead of "Agxwv, to denote the Head, or Chief, of any Society, or collective Body of Men. See Exod. vi. 2

25.

"There

"There is one Glory of the Sun, and another

Glory of the Moon, and another Glory of "the Stars, for one Star differeth from ano"ther Star in Glory. In like Manner,, "muft we think of the Subordination of "unbodied, intelligent, Beings. For, as "the ineffable and infinite Power of God (like Heaven) comprehends all Things;. "in the fecond Place comes the operating "and illuminating Power of the divine "Logos; for which Reason he is called by "the Hebrews, the Light, and the [3] Sun of fuftice: Then, after this [4] fecond "Effence, as it were in the Place of the "Moon, comes the Holy Spirit, which they

place in this royal Dignity, and Degree of [5] Principality; because it is the Will of "the great Architect to appoint him to the "the Principality of thofe inferior Beings, " which may want his Affiftance. Who

therefore, obtaining the third Place, "confers on those who are inferior to him, "those excellent Virtues, which he himself "received from another, to wit, from the "divine Logos, his Better and Superior;

[3] Mal. iv. 2. Which Philo Judæus interprets of the Meffiah. [4] Alégav éœíar. [5] 'Aexñs.

whom

" whom we before faid was the fecond to "the fupreme, unbegotten, and almighty, "God. So, fays he, all the Hebrew Divines, "after that God, who is over all, and after " his first-born Wifdom, pay [6] divine Worship to the third and holy Power, " which they call the Holy Spirit, by which "they themselves are illuminated,, when "they are divinely inspired."

XLII. In another Place, [7] Eufebius, in explaining the Sentiments of the Jews, fays, that," as Milefius made a fecond!

Principle of Water; Heraclitus of Fire; " and Pythagoras of Numbers, &c; fo the "Jews made a fecond Effence of the Lo"gos, which was begotten by the First "Cause."

XLII. And in another Place, [8] Eufebius quotes a Paffage of Philo Judæus, wherein that Author calls the Logos, the [9] Second God, in whofe Image Man was created. And again, where he calls this

12.

[6] Awoderá ovo. [7] Eufeb. Præp. Evang. lib. vii. cap. Αποθειάζουσ [8] Eufeb, Prap. Evang. lib. vii. cap. 13. [9] As

τερον θεόν.

Logos,

L

Logos, The firft-born Son of God, to whom God had committed the Care of all Things, [1] as a great King appoints a Minifter, or Viceroy, to act under him.

XLIV. And, in another Place, [2] he quotes Philo, for calling this Second Caufe the Image of God, the first-born Logos, the moft antient of Angels, and, as it were, the Archangel, fubfifting with many Names. For fays Philo, He is called the [3] Chief, the Name of God, the Logos, the Image, and the [4] Overfeer, Vifiter, or Regarder of Ifrael.

XLV. I am very fenfible, that some learned Men are of Opinion, that these were only the Sentiments of the Jews belonging to Palestine and Egypt; but if we look into those Books, which contain the Doctrines, which all Jews either do, or ought to profefs, that is, the Scriptures of the Old Teftament, we shall find that there is great Foundation for the afore-mentioned Opi-nions of the Jews, with regard to Angels;

[1] Οἷα τις μεγάλες βασιλίως υπαρχος διαδέχεται. [2] Eufeb. Prap. Evang. lib. xi. cap. 15. Пepì T devlégou [3] Agxn. [4] Ὁ ὁρῶν Ἰσραήλ.

αιτίου.

and

and for all these Appellations, which are here given to this fecondary Effence, who is, by Philo, very juftly called the Archangel with many Names. For the Prophet [5] Daniel declares, that the Angel Gabriel, having touched him, and fpoken to him, faid, that he was come to make him understand what should befal his People in the latter Days, and that he would have come fooner, but that [6] the Prince (or ruling or governing Angel) of the Kingdom of Perfia withftood him one and twenty Days, till Michael, one of the chief Princes, or, as the Hebrew expreffeth it, the FIRST PRINCE, came to help him. And again, the Angel fays, And now I will return to fight against the Prince of Perfia, and when I am gone forth, lo the Prince of Græcia fhall come. But I will fhew thee what is noted in the Scripture of Truth; and there is none that holdeth with me in thefe Things, but MICHAEL your Prince. And a little afterwards he calleth MICHAEL the great Prince which standeth for the Children of Ifrael. Or, as Philo

[5] Dan. viii. 16. ix. 21. X. 13. 20, 21. xii. 1.

[6] Heb. . Sept. "Apxwv. Simmias, the Difciple of Socrates, in Plato's Phædo, speaking of Guardian Angels, calls them Alas, i. e. Lords, or Governors.

would