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the dead flesh of a few faithful Israelites, but which was hereafter to be poured out in fuller measure for all nations and peoples in the days of the Meffiah: for then the holy spirit became a well of water fpringing up unto eternal life, instead of the figure of it in the låver of brass. Then did that water of Siloah flow from his own rock of ages, on which all things are to be renewed and rebuilt, which
John faw manifested out of the wounded side of the stone of Ifrael, smote by the hand of Moses, the wrath against flesh, though executed by the Spear of the gentile soldier. In the manifestation of this water and blood, the truth to that of the altar and laver of the letter, was unveiled the mystery, no longer to be represented in words and figures, but now shewn openly for the faith of all ages, and for the salvation of all nations, as the prophets had declared: Ezek. xxxiv. 26. Ifa. xlv. 8. Hof. xiv. 6,7. To this water liberally and freely flowing from the throne of the lamb, the king of Israel on mount Zion, were all invited to come at Pentecoste; ho, every one that thirsteth, come ye to the waters. Ifa. lv. 1. I will give to him that is athirst, of the fountain of the water of life freely. Let him that is thirsty, come: and whosoever will, let him take the water of life freely. Rev. xxi. 6.-72. 17. Spiritual hunger and thirst is the will and mouth to attract the heavens, and the earth made new, and to form the vessel or body of glory from the father of the new 1 2 .
creation, the second' man, the Lord from heaven who has the bride, the mother of cæleftial bodies in himself. 1 Cor. xv. 47. John iii. 29. Rev. xxi. 9. The three witnesses in heaven, the spiritual Abra. ham, Isaac and Jacob, were revealed at Pentecoste, and the three mothers, Sarah, Rebeccah and Rachel in the spirit, water and blood of life, according to
Joel: and these constitute the three holinesses, or one perfect man in the fulness of deity, as the Jews fpeak in their prayers, * venerable is his name with respect to the three Partriarchs. All the prophets have their eyes turned towards the temple, its altars and services, and to the covenant made with the three fathers of Israel, which was preserved in all the clearness that figures could exhibit under the law. The prophets then were evangelists in general, explaining the spirit of the types, and declaring the time coming forward, when the truth would more fully appear in the Meffiah, who should call people to worship the father in spirit and truth, and not in the shadow or letter any longer. It was not long, before ignorance and interest began a kind of conjuring, or magical work, the fanctifying of water to the mystical walhing of sins, because the blind teachers of the gospel-worship would not be outdone by pagan priests in the efficacy of their ablutions by water. When no water was ever intended but that, which falls from the cloud, called the spirit of glory and of God refting and tabernacling over believers. 1 Pet. iv. 4. The same glory as rested before over the Ifraelites, when Christ gave the same water of life, which was visibly shewn to flow from his side on the cross, where the mystery was no longer such, but revealed in that action. Of this cæleftial water the apostle tells us, the fathers drank, and atę tqo the same spiritual food from the glory, which the gospel more clearly revealed at Pentecoste. The writers on the gospel, even before Constantine, began to exalt the letter, as the Jews had done before.
* Vitringa shews us the sentiment of the ancient Hebrews con. cerning these three heads, or first principles over all, in his large work de fynagoga vetere, p. 1084. In this place I will prove Pascbius to ascribe the mystical theology fallly to the school of Plato, as he imbibed it from the writings of Pythagoras p. 170. de novis inven-, tis. The fimiliarity of doctrines on the most important points, found between those of Pythagoras, Plato and the Stoics, is a prefumption very strong in favour of their derivation from a purer fountain at first. The Hebrews speak continually of antitypes or correspondences above; of which, things below are witnesses and figures. The book Sobar, though allowed to be much corrupted, as Schöetgenius remarks by later Jews, contains yet such clear and full proofs of the true interpretation, so conformable to the new testament, that the letter and the spirit can searce have a more perfect agreement in general. And even Leusden and Hornbeek, its great opponents, confess the same truths in it, as Vitringa, Mors, Buddeus and others have proved to be found in the Cabbala, con« taining the traditional sense of the types in all the branches of the Mofaical institution, from the beginning to the end of that manifold wisdom of God, the school-master to Chrif, long forgot for bcathen absurdities, and false philosophy.
They talked of the baptism of water in as high terms, as the Rabbies did, concerning the wonders that circumcision effected, contrary to Moses, and the prophets who reproached them for being uncir. cumcised in heart and ear. And the effect pro
duced was the same; such a corruption of man·ners, that the christians confeffed Mahomet to have
been the scourge of heaven for the abounding fins of the disciples of Christ, in the seventh century. To convert pagans they paganized the gospel, and left the worship of God in spirit and truth to a few, whom God by his mercy preserved from the general delusions and lying tongues of falle interpretation."
Verse 10. Thy congregation shall dwell in it: Thou shalt prepare, O God, in thy goodness, for the the poor, or the affli&ted.
Ainsworth translates thy company. The word Chejah signifies, in his view, life, living creatures, and wild beasts; and a fociety of men, good or bad. The septuagint interpret Zoa, living creatures. But what is more astonishing, Michaelis in his notes de sac. poesi Heb. calls them animalia Janeta, because animals in a holy place, were thought sacred, and under the protection of the deity. Here he degrades the dwelling place of the Lord for his inheritance to the wild beast of the field; when on mount Sinai, tħe beasts, figuring man in
their life by the coat of skins of Adam, well understood by the ancient Hebrews, were not to touch the mountain, which the cloud, God's dwelling place in darkness and light, one, covered. The word company properly signifies the living animal, and is used to describe the four living animals of the cherubim, over which the Lord and the angel of the covenant fat as ruler and king. Ezek. i. 5, 13, 14, 15, 19. chap. iii. 13. These figures stood in the holy of holies, making the typical chariot of the God of Israel, and of the man at his right hand. Dan, vii. 13. Rev. xii. 5. Psal. lxxx. 17. Pfal. cx. 1. These scriptures shew us the mystery, or the fecret of the feed of the woman, reserved before the ages, which the gospel revealed and brought to open day, the Nazarite, or separated one who builds up the waste places of all fallen beings. We find these sacred animals in Rev. iv. 6. chap. v. 6, 14. chap, vii. 11. chap. xiv. 13. chap. xix. 4. giving thanks for their redemption, ascribing honour and glory unto him who fitteth on the throne, and preceding the four and twenty elders in the worship of God and the lamb in heaven. Under the fall, and division of the covering cherub in Ezek. 28. They are become four beasts which are four kings in Dan. vii. 17. coming out of the earth, in consequence of four kings from the sea; because, when the breach of the powers of the cherub was made in casting him from Eden, and the mountain of God, all became Babylon,