writers (a) own, fo 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, I. from there, being three faces befides the Man's united in the cherubim, the vision of GOD, Ez. i. 1, which ADAM and Moses beheld Gen. iii. 24, and the JESUSES of your law knew from Gen. xviii. 1. For Jeнovaн appeared unto ABRAHAM; but what appeared is called under the term excepted to [Setes] the TRINITY of [ANSIM] PerJons; therefore Jeнovaн is a TRINITY, though one ESSENCE, ver. 3, 5. To which I might add the frequent ufage of [SeLes] TRINITY in your SS. What glory then is now given to the

plurality

(a) Menajeb Ben Ifrael in his 14th problem concerning the ☛reation, p. 58, fays, " If we rightly confider SS we shall per"ceive the very light of the fun to be the element of the fire ;" and R. Mofes Egypt. Direct. l. 2, c. 34, fays, "The darkness * (air or fpirit) on the face of the deep was the element of the "fire." the fubftance that was to be fuch. 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,

whofe property is to give light rather than burn the second "that of flame 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 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.” Dan. vii. 18, as the

(b) Ecc. v. 8, 12, Pf. cxlix. 2, thrones are, ver. 9, Gen, i, 26, iii, 22, xx. 13, 2 S. vii. 22, If. vi. 8.

plurality is the fame "as was in the beginning" given by patriarchs and prophets " and ever fhall

be world without end," and fo must be by you, or you stand felf-condemned, as profeffing to tread in their steps, yet denying their faith, nay Phile, your Rabbis, (a) your prayers, in which you pronounce the NAME and the SPIRIT you refuse,, If. xlviii. 1. Why then fly 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? Befides GOD's placing greatness in acts of love, Pf. cxlv. 8, If. xlviii. 14, whose height it is to join itself Jer. iii. 14, to what it loves; you fee it is a matter of fact that He was affociate with the typic JESUSES, &c, 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 muft own it less fo for HIM to tabernacle in this true JESUS HIS image, in whom He delightLI eth

(a) R. Abraham, Japhet, Bochai on Gen. i. cited by Ab. Ezra on Pf. ii. Mofes fon of Nehemannus & Gemara de documentis, c. 3. Maimonides's book of foundations, Jof. Alho, and all in Eufebius's day. Præp. Evang. p. 327.

(b) Num. xxxv, 14. of [ORIм]" pourers out of inhabitants, &c." on this fide and beyond JOR DAN; teaching that the like fubftance of the like TRINITY, CHRIST, though natures alike pouring out themselves, If. liii. unto death, must be our refuge in this and our future state, Pf. ix. 9, & al.

eth (see p. 173,) and dwell in it for ever, Pf. Ixi. 4, or be felf-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 contradict nature, renounce SS, condemn JACOB, &c. nay, your Talmud affirming in tit de Syned. " JESUS is not "the name of an idol," therefore of GoD, If. 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 Messia Hs, and, though JeнeVaн was with them, like fufferers, falfly accufed, rebelled against, rejected, stripped, bound, fo croffed, perfecuted 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 fufferings argue a person not the Messiaн, you must say these were not fuch, deny the miffion 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 wrestled, Gen. xxxii. 29, and fuffered,

as

as the facrifice a-cross the wood, or stand again felf-accufed. Hence fome own one (a) fhould fuffer to be our righteousness, but look for ansther only to conquer. But why? were not the fuffering JESUSES the perfons exalted? (fee p. 99, 128,) fuch then must the true one be, as confeffed by R. Sal. Farchi and R. Saadias. (b) And to refufe HIM to be the true [TeRUME] heaved or lifted up on high one, because first a facrifice to GoD, or as I. xlix. 6, to raise up the tribes of JACOB as king, because first a priest whom man defpifed, and the nation abhorred, &c: is arraigning GOD's dealings in Ex. xii. Dan. ii. 4, Ezr. i. 21, viii. denying fatisfaction required for fin, Ex. xxi. 23, &c. Num. xxxv. 35, fhutting 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, If. xlii. 24, 1. 53, Pf. xviii. 38. Why then turn ye not to the LORD?

4. Is it because we practice not circumcifion ? Behold ADAM, Noaн, АBRанaм having righteousness without it. Again under the eye of MOSES, the people baptized in the fea were L1 2 with

(a) In Talkuth Schemoni in If. liii, and in Schene tuchoth babberith, p. 244, Ascath Raßpel, Peshatha Rabbetha, p. 36.

(b) On Zeg. ix. 9, he says, “this cannot be explained other"wife than of KING MESSIAH."

(c) On Dan, vii. 13. "This," fays he, " is the great magnificence and power, which GOD gives the MESSIAH," applied Mat. xvi, 27, xix, 21, xxv. 31, & al.

D

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 whilft the circumcifed, through like unbelief, fall fhort of reft, we being baptized do by faith enjoy GOD's favor, have the true JESUS for our SHEPHERD, and enter the promised ftate? Nay, as it ceased under the type, fo it must under the true JESUS; and to arraign the decline of the fign 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, 66 many "thousands in David's and SOLOMON's days were

admitted by baptifm only without circumci"fion." Urge you ftill 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 uncircumcifed, 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 fin; its commands been obeyed by HIM, as by the fan of NUN; and we as finners fly from.

the