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the dead flesh of a few faithful Ifraelites, 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, inftead of the figure of it in the laver of brafs. 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 manifefted out of the wounded fide of the ftone of Ifrael, fmote by the hand of Mofes, the wrath against flesh, though executed by the fpear of the gentile foldier. In the manifeftation 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 fhewn openly for the faith of all ages, and for the Jalvation 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 Ifrael on mount Zion, were all invited to come at Pentecofte; ho, every one that thirfleth, 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 whofoever will, let him take the water of life freely. Rev. xxi. 6.-22. 17. Spiritual hunger and thirst is the will and mouth to attract the heavens, and the earth made new, and to form the veffel or body of glory from the father of the new

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creation, the fecond man,, the Lord from heaven who has the bride, the mother of cœleftial bodies in himself. 1 Cor. xv. 47. John iii. 29. Rev. xxi. 9. The three witnesses in heaven, the spiritual Abraham, Ifaac and Jacob, were revealed at Pentecofte, and the three mothers, Sarah, Rebeccah and Rachel in the fpirit, water and blood of life, according to Joel: and these conftitute the three holineffes, or one perfect man in the fulness of deity, as the Jews speak in their prayers, venerable is his name with. respect to the three Partriarchs. All the prophets

* Vitringa fhews us the fentiment of the ancient Hebrews concerning these three heads, or first principles over all, in his large work de fynagoga vetere, p. 1084. In this place I will prove Pafchius to afcribe the myftical theology falfly to the fchool 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 thofe of Pythagoras, Plato and the Stoics, is a prefumption very strong in favour of their derivation from a purer fountain at first. The Hebrews fpeak continually of antitypes or correfpondences 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 fuch clear and full proofs of the true interpretation, fo conformable to the new teftament, that the letter and the spirit can searce have a more perfect agreement in general. And even Leufden and Hornbeek, its great opponents, confefs the fame truths in it, as Vitringa, More, Buddeus and others have proved to be found in the Cabbala, containing the traditional sense of the types in all the branches of the Mofaical inflitution, from the beginning to the end of that manifold wisdom of God, the school-mafter to Chrift, long forgot for heathen abfurdities, and false philosophy.

have their eyes turned towards the temple, its altars and services, and to the covenant made with the three fathers of Ifrael, which was preferved in all the clearness that figures could exhibit under the law. The prophets then were evangelists in general, explaining the fpirit 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 fhadow or letter any longer. It was not long, before ignorance and intereft began a kind of conjuring, or magical work, the fanctifying of water to the myftical washing of fins, because the blind teachers of the gospel-worfhip 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 fpirit of glory and of God refting and tabernacling over believers. 1 Pet. iv. 4. The fame glory as refted before over the Ifraelites, when Chrift gave the fame water of life, which was visibly shewn to flow from his fide on the cross, where the mystery was no longer fuch, but revealed in that action. Of this cœleftial water the apoftle tells us, the fathers drank, and ate too the fame fpiritual food from the glory, which the gospel more clearly revealed at Pentecofte. The writers on the gospel, even before Conftantine, began to exalt the letter, as the Jews had done before.

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They talked of the baptifm of water in as high terms, as the Rabbies did, concerning the wonders that circumcifion effected, contrary to Mofes, and the prophets who reproached them for being uncircumcifed in heart and ear. duced was the fame; fuch a corruption of manners, that the chriftians confeffed Mahomet to have been the Scourge of heaven for the abounding fins of the disciples of Chrift, in the feventh century. To convert pagans they paganized the gofpel, and left the worship of God in spirit and truth to à few, whom God by his mercy preferved from the general delufions and lying tongues of false interpretation.

Verfe 10. Thy congregation fhall dwell in it: Thou shalt prepare, O God, in thy goodness, for the the poor, or the afflicted.

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Ainfworth tranflates thy company. The word Chejah fignifies, in his view, life, living creatures, and wild beafts; and a fociety of men, good or bad. The feptuagint interpret Zoa, living creatures. But what is more aftonishing, Michaelis in his notes de fac. poefi Heb. calls them animalia faneta, because animals in a holy place, were thought facred, 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, the beafts, figuring man in

their life by the coat of fkins of Adam, well underftood 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 fignifies 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 ftood in the holy of holies, making the typical chariot of the God of Ifrael, and of the man at his right hand. Dan. vii. 13. Rev. xii. 5. Pfal. lxxx. 17. Pfal. cx. 1. These scriptures fhew 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 facred animals in Rev. iv. 6. chap. v. 6, 14. chap, vii. 11. chap. xiv. 13. chap. xix. 4. giving thanks for their redemption, afcribing 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 divifion of the covering cherub in Ezek. 28. They are become four beafts which are four kings in Dan. vii. 17. coming out of the earth, in confequence of four kings from the fea; because, when the breach of the powers of the cherub was made in cafting him from Eden, and the mountain of God, all became Babylon, confufion,

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