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· To Austin himself de civ. dei. Lib. 21. c. 17. To
Jerome, at the end of his comment on Ifaiah, who speaks with a different tone from bishop Lowth in .his new translation of that 'truly evangelical prophet, though the spirit of prophefy, and the liberty of it was much lunk, and restrained in his day by the dread of councils armed with the beast' of secular power. To Facundus Episc. Hermienfis. Lib. 4. c. 4. p: 62. Edit. Paris. 1679. Where he calls the teachers (who were reproached with the name of merciful doctors) most holy and glorious minis Iters of the church; anathematizing, says this noble Beræan, under pretence of Origen, all the great faints who were before him, as well as all who have been after him, for concurring in the doctrine of the restitution of all things. Among modern writers, Jeremiah White, formerly chaplain to Oliver Cromwell, shone a great light amidst the darkness, rage and persecution of Çalvin's system, and comprehends the best and most perfect testimony to the blood of the everlasting covenant, and the everlasting gospel in his book now rare, entitled the resiilution of all things..
In Verse 26, “ Bless ye God the Lord from the fountain of Israel. Elchim Adonaj."
Every exposition that has occurred to my view, appears unintelligible. For, if we translate with Ainsworth, a moft literal and judicious interpreter, bless ye who are of the fountain of Israel; we must find the head of it in Jacob, whose name was divinely changed to Ifrael, and the explication annexed, now Ifrael is my fort, my first-born. Exod. iv. 22. if Gods the Lords, (as the Hebrew speaks of them) flow from Jacob, the father of Israel, the Elohim Adonaj must be found among the heads or fountains of the twelve tribes. This character will ineet us in Joseph, Benjamin and Judah. Joseph who bears the greatest blessings and prerogatives over the eleven brethren, represented by eleven stars, with the fun and moon, his father and mother making obeisance before him. Gen. xxxvii. 9. His name was written on the breast plate Thüseph according to the letters, engraved on beryl, of a skiecolour, or ätherial blue, as Ainsworth cites from Maimonides on Exod. xxviii. 15. And it is written in this manner in Pfal. Ixxxviii. s. This he ordained in Fhofeph, bearing the two first letters, Jah, in the name Jehovah for a great mystery, which will foon be known to the transcendent joy of Jews and Gentiles. Now it is expresly said, that a ftar out of Jacob shall come, and a fcepter shall rise out of Israel. Numb. xxiv. 17. These characters point to the siar at oir Lord's nativity, and to t’ie scepter of his kingdom given above his fellows in Psal. xlv. 5, 6. These Chaberim are brethren, of the same family or fountain. To this prophefy the apostle looks back in Rom. xi. 26. There shall come out of Sion the redeemer, and shall turn away ungodli. ness from Jacob, who must be Jhofeph, whom every eye shall see, and they that pierced him. Rev. i. 7. As Judah stands the seventh from the first number in Abraham, Thoseph is found in the fourteenth defcent, with the double fevens on his head; and all the doublings constitute the order of higher perfections in the Hebrew tongue, which contains the riches of the wisdorn and goodness of the most high God, JEHOVAH. If the sense of Vitringa and the feptuagint be adopted, we must interpret the Lord from the fountain of Ifrael, just as God is called the fountain of living waters in Jeremiah ii. 13-xvii. 13. Pfal. xxxvi. 10. We muft then find the first fource of the twelve wells at Elim. Exod. xv. 27: and the seventy palm-trees at that camp growing near those waters which feed and nourish their roots, and their leaves always green and flourishing, and affording a pleasant shadow. Cant. vii. 7. Pfal. xcii. 13. The bearing of branches from these trees is not only a symbol of victory, but it points to the feast of tabernacles in the seventh month, when the seventy bullocks were slain, and the blood of fourteen lambs sprinkled every day on them to change these rebellious heads of nations into a new name and nature. Rev. vii. 9. In this place occurs one of the molt beautiful figures prophesying the final victory of Jefus Christ and his elders over fin and death for the whole world. The Jerusalem Targum cited by Ain; worth faw the
twelve tribes and the seventy elders, alluded to.
distressers, shall break their bones, and pierce through with his arrows, in that sublime prophecy of Balaam recorded in Numb. xxiv. 7, 8. Concerning Jacob and his tabernacles. The feed of the mystic Ifrael is now among many waters or peoples born of water of death, corrisptible feed. Rev. xvii. 15. Ifa. lvii. 19. And the eating up of the nations, his siraitners was figuratively described in every feast of tabernacles, by the slaughter of the seventy bullocks at the altar of perpetual fire, where these wild and mad bulls, self-willers and self-destroyers, were devoured by that fire, called Ariel, the lion of God,
who broke their bones, and ground them to dust, · and pierced them with the fword and arrows of the
vićtorious flame, in which the lamb fat, executing judgment of righteousness or justification, by taking away the fin, and covering the conquered victím with his garment of light, when judgment ceased in the abolition of the image of the beast. This judgment by fire, and the spirit of burning came forth into truth, at the descent of the holy Spirit at Pentecoste, in the baptism to the elders at that feast, whose duty as kings and priests will be to baptize all nations in Babylon, the great city, in the day appointed, now drawing near. Without wa. ter and blood and spirit, the new earth can never form a body of glory, a cloud of heaven, and dwelling for God: these precious powers from above were revealed, and proclaimed, when the side of