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writers (a) own, so the typic Jesus taught it, as others, in the plural names (b) of God, Jof. i. 11, & al. joined to plural words. And it is clear from two matters of fact, 1. from there, being three faces besides the Man's united in the cherubim, the vision of God, Ex. i. I, which Adam and MosEs beheld Gen. iii. 24, and the JESUSES of your law knew from Gen, xviii. 1. For Jehovah appeared unto ABRAHAM; but what appeared is called under the term excepted to [Seles] the TRINITY of [Ansim] PerJons; therefore Jehovah is a TRINITY, though one ESSENCE, ver. 3, 5. To which I might add the frequent usage of [Seles] TRINITY in your SS. What glory then is now given to the

plurality (a) Menaffeb Ben Israel in his 14th problem concerning tbe ortation, p. 58, says, “ If we rightly confider SS we shall per“ ceive the very light of the sun to be the element of the fire;" and R. Moses Egypt. Dire&t. l. 2, 6. 34, says, * (air or spirit) on the face of the deep was the element of the “ fire," the substance that was to be such. And the former, after citing from Plato (who, he says, had his doctrine from the HEBREWS, p. 60,) an account of the three conditions of this substance, “ The first is that of the sun (light) and stars, o whose property is to give light rather than burn " that of Name or the aerial part in the fire, which both shines and burns together, the third that of fire on earth, such as is « in live-coals or red-hot iron, which rather burns than gives et light :” and after adding,

many and confiderable authors " follow this opinion," &c. concludes the whole beaven and " the sun are taken for one and the same thing or substance."

(b) Ecc. v. 8, 12, Pf. cxlix, 2, Dan. vii. 18, as the ibrones are, ver. 9, Gen, i, 26, iii, 22, XX, 13, 2 S. vii, 22, IJ. vi. 8.

". The darknefs

- the second

plurality is the same “as was in the beginning” given by patriarchs and prophets " and ever shall “ be world without end,” and so must be by you, or you stand felf-condemned, as professing to tread in their steps, yet denying their faith, nay Phila, your Rabbis, (a) your prayers, in which you pronounce the NAME and the SPIRIT you refuse,, If

. xlviii. 1. Why then Ay ye not, to use the words of SS, to this [At seles] (b) SUBSTANCE of the TRINITY appointed for a refuge?

2. Have you thought it beneath God to be united to Man? Besides God's placing greatness in acts of love, Pf. cxlv. 8, ij. xlviii. 14, whose height it is to join itself Jer. iii. 14, to what it loves; you see it is a matter of fact that He was associate with the ty, pic Jesuses, &ç, that the titles of the types import this, and that He dwelt in the tabernacle and temple in or with Adam, Pf. lxxviii. 60, (P. 69.) If then that was not beneath Him, you must own it less fo for Him to tabernacle in this true Jesus his image, in whom He delight LI


(a) R. Abraham, Japhet, Bochai on Gen, i. cited by Ab. Ezra on Pf. ii. Moses fon of Nebemonnus & Gemara de documentis, c. 3. Maimonides's book of foundations, 70f. Albo, and all in Eusebius's day. Præp. Evang. p. 327.

(6) Num. XXXV, 14. of [OR IM] “ pourers out of inhabitants, &c." on this side and beyond. Jordan ; teaching that the like fubfiance of the like TRINITY, Christ, though natures alike pouring out themselves, Il. liii. unto death, must be our refuge in ibis and our future state, Pf. ix. 9, Gala

etb (sce p. 173,) and dwell in it for ever, Ps. Ixi. 4, or be self-condemned. 2dly. He did take on Him the form of a man, Gen. xviii. 2, xxxii. 24, Jud. xiii. 3, 6, 8, 22, and therefore might again. So though you may wonder with David and SOLOMON, Pf. lxviii. 8, 2 Cor. vi, 18, yet you must with them own and adore this God-Man, p. 5, or contradiel naturi, renounce SS, condemn Jacob, &c. nay, your Talmud affirming in tit de Syned. “ Jesus is not “ the name of an idol," therefore of God, I. xvii. 7, xxv. 9.

3. Has His paffion been your stumbling block ?

To this let matters of fact answer. Were not the Jesus of Zec. AARON, SAUL, David, Elijah, &c. typic Messiahs, and, though JeHovan was with them, like sufferers, fallly accused, rebelled against, rejected, stripped, bound, fo crossed, persecuted to a cave, hanged up, Lam. v. 12, and died they not? a proof that the people might cross the true CHRIST as they did the types. If then sufferings argue a person not the Messiah, you must say there were not fuch, deny the mision of the typic Jesus, patriarchs and prophets, and make your SS a forgery. But if this is no argument against them, as it is not, then you must own it none against Him, that thus wreftled, Gen, xxxii. 29, and suffered,


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as the sacrifice a-cross the wood, or stand again self-accused. Hence some own one (a) should suffer to be our righteousness, but look for another only to conquer. But why? were not the suffering Jesuses the persons exalted? (fee p. 99, 128,) such then must the true one be, as confessed by R. Sal. Jarchi and R. Saadias. (b) And to refuse Him to be the true [TORUME] heaved or lifted up on high one, because first a sacrifice to God, or as IJ. xlix. 6, to raise up the tribes of Jacob as king, because first a priest whom man despised, and the nation abhorred, &c: is arraigning God's dealings in Ex. xii. Dan. ii. 4, Ezr. i. 21, viii. denying satisfaction required for fin, Ex. xxi. 23, &c. Num. Xxxv. 35, shutting out all pardon, condemning your own hopes, nay the whole order of nature, where things are raised from small beginnings, as well as of grace, Jl. xlii. 24, 1. 53, Pf. xviii. 38. Why then turn ye not to the Lord ?

4. Is it because we practice not circumcision?

Behold Adam, Noah, ABRAHAM having righteousness without it. Again under the eye of Moses, the people baptized in the sea were LI 2


fa) in Talkutb Scbemori in If. lii, and in Schene tucboile babberitb, p. 244, Afcatb Rapel, Peshatba Rabberba, p. 36.

(b) On Zeş. ix. 9, he says, “ this cannot be explained other-
wire than of KING MISSIAN,"
(c) On Dan, vii. 13. “ This," says he,“ is the great

magnificence and power, which God gives the MESSIAH," applied Mat. xvi. 27, xix, 21, xxv. 31, & al.


without it admitted into the covenant, Deut. xxix. 10. had Jesus for their shepherd, Num. xxvi. 47. and entered into the promised ftate, whilst the circumcifed, not believing his report, fell, Num. xiv. Then what do we more than your fathers, when whilst the circumcised, through like unbelief, fall sort of reft, we being baptized do by faith enjoy God's favor, have the true Jesus for our SHEPHERD, and enter the promised state? Nay, as it ceased under the type, so it must under the true Jesus; and to arraign the decline of the sign as a violation of the law, (accomplished in Him, like the type, circumcised once for us, Col. ii. 11.) is to arraign Moses, Jesus, &c. nay the Bab. Talmud in Jabanoth, p. 76, saying, “ many thousands in David's and Solomon's days were " admitted by baptism only without circumci“ fion.” Urge you still that the son of Nun performed one after their entrance? so does our LORD, but, as he did, p. 99, a new one, that of the heart, &c. Rom. ii. 28, 29, without which you are called uncircumcised, Jer. ix. 26, Why then will you not follow Jesus our LORD? 5. Think

you we make void the law ? No. We maintain its curfes have been executed on CHRIST, as typically on the Jesus of Zec. for sin ; its commands becn obeyed by Him, as by the fon of Nun; and we as finners fly from


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