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pations, falle prophets set up false Christs, answering no more to the law and the prophets, than predestination in the sense of ignorant and dogmatizing Austin corresponds to the universal and everlasting gospel to all nations, preached by the blood of Sprinkling under Moses to the great year of jubile. And this fpirit of false prophesying, built on an " exclusive predestination, was followed by Mahomet on the same lying pretence of being the predestinated fons of faith, in the year 622. and scourged by the fame weapon the corrupted christianity without, while the same abomination and defolation within the church introduced an image of the Lord, far worse than the idols of Baal and Moloch: and the preachers of this mystery of iniquity were fitter to serve at the bloody altars of those cruel deities, than to minister at that altar of peace and good will to all men, in the blood of Sprinkling speaking better things than the blood of Abel. Heb. xii. 4. And excepting a few witnesses to the testimony of

Jesus Christ, the depre and saviour of all peoples and tongues, this antichrist has reigned from the seventh century, for 1260 years, the days of the two witnesses, (who shut the heaven that there should be no rain in the days of their prophecy,) to this hour. The converted Jews will soon proclaim the name of Jefus by the name Jehovah, revealed at Exod. xxxiv. 6, 7. to the shame and reproach of the strange and stammering lips of all the pretended priests and



ministers of the word over the whole christian world. For thy great name's fake, for thy mercies of old, halten, O Lord, this time; and for the sake of thy elect, the blessers of all mankind. Sinai, according to Gusset, Thomafin, Bythner and others, denotes a place of thorns and briars. And in the Spirit refers to this earth of the bodies of fin, death, and of our humiliation, so called by the apostle: and it brings to view part of the first sentence, the earth shall be cursed for thy fake, to humble thee, and break the stiff neck of self-will to my yoke, and then to my blessing. For surely, we have trouble in our flesh, and the cares, fears, dangers, as well as the biting passions of the malignant kind, wrath, envy, pride, covetousness, are Tharper in our flesh, than any thing our feet can feel without, or any toil on earth for bread, though that be a bondage heavy too. But the worst thorn is the fear of death, which, in the apostles words, keeps men in bondage all their lifetime. Heb. ii. 14, 15. and according to Austin and Calvin, (not excepting all other systems and creeds) Christ has brought forth a greater cause to dread it, than ever the law held out to the Jews. Hagar and her son, the flesh of Egypt, and the stranger to God's original glory in Adam, must be cast out, and so he was, when the glory of the holy fire, the dove and lamb in softness, yet the lion of the cherubim in firength and power, clothed the nakedness and

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frame of men at the blessed Pentecoste. When the garments of praise and salvation were given for the {pirit of heaviness, according to Ifa. Ixi. 3, 10, 11. when the white linen, called by John the justifcations of the saints, was put on for the supper of the lamb, when they eat and drank the powers of the world on high, at his second coming in fpirit, and in glory. And by the attributes of mercy, goodness and truth, the fame fpirit will be poured out on all flesh: then will the true clothing be given, and flesh, the fin, be no more. The everlasting justification spoken of by Dan. ix. 24. and reconciliation for in:quiry will be brought forth, and perfected before the God, even the God of * Ifrael. Elohim. SELAH. What this word fignifies, is judged

* The law firit beads of the Meffab are found in Abrabam, and Ifaac, but Ifrael is the túird number, and brings forth the hoits or multitudes in Jacob and his sons. The eElype, or visible God muf aniser to what is ivvistke in his cause. The cabbalifts call the two finit, Ketier and Chocimab, and the third Birab, and fav, these three are cre; meaning from one source, root or ground. Ard this doctrine was taught by the prophets, from the three Petriarcbs, called the for of God according to his three Esly names: for what the Egjipb or inzite is, can only be known' by his generated image or interess. They never learned their ternary from the Chamazs, nor Pyziagaras, but he and other nations from them, wionere, (as Reger Bacts, fuperior to Lord Basss, obierves,) the £. fi preceptors to the nations. And frange it muft be, if with fech types and emblems before their eyes, in persons and things, coatiauariy, they fould borrow from the sountains of others what tuod ktore than every day.


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doubtful and uncertain. It is used seventy-one times in the Psalms, and thrice in the grand and deep prophecy of Habakkuk. Some suppose it to intend the elevation of the voice, the Targum tranflates it for ever. The Septuagint interpret Diapfalma, in the opinion of Suidas, meaning a change of melody or measure. Ainsworth conjectures it to intend the lifting up, both of the mind and voice; an asseveration of what shall be, and an admiration at its sublimity and dignity. By others, the general conclamation of the people is understood: by some the finishing of the vocal, and the beginning of the instrumental music. Some imagine it the personal name of God; and Paschius and Luther, the name of God: Otto interprets it, proftrate yourselves on the earth; while Aben Efrá conceives it to denote the same as - Amen. From this variety of conjectures who will determine the precise senfe, without a greater knowledge of the Hebrew music used in the temple-ministration daily, and on all the high festivals of moons, fabbaths, and years of that figurative dispensation than can now be found in the christian church. Moft reasonable it is to believe, that it called for particular attention, pause and interval for the mind at the certainty and greatness of the subject, together with fuch tokens of sacred joy by voice, and action, as were suited to the occasions pointed out by this: word.

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Verse 9. Thou, O God, didft fend a plentiful raiti, and thy inheritance when weary, thou didst establish it.

In the original, it rather insinuates dropping, or sprinkling a rain of liberalities, many free and gracious gifts from heaven. As the wiser Hebrews interpret all things in the letter called Pashut, open and naked, by the Midrash, the sense to be sought by careful investigation, as Lamy and Vitringa have observed, to which our Lord refers, saying search the scriptures, and the apostle intends also, when he says, the letter killeth, but the spirit giveth life. Can we conceive, that David insinuated mere rain that fell on the earth, or even the typical manna, which they that ate, died in the wilderness, as our Lord mentions in John. vi. 49–52: Had this king and prophet, so express a figure of the Meffiah, so dim an eye as to see only water and pastures for flocks and herds, as Michaelis remarks on the translation of parts of this Pfalm by the bishops of London, de fac. poesi Heb? This song, fo excelling others in dignity and majesty, points out the afcenfion of the Lord's Christ, (not omitting many defcents and ascents under the law,) and the noblest blessings to be openly showered down on believers, in

consequence of his glorious victory over Satan and · death, by his sufferings in flesh. Heb. i. 14-18. The · rain so liberally given points to the effufion of the holy Spirit, which did then water the dry ground,


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