inter al. our Word God is one limited to abfolute Power; and, fecondly, to be vefted in one Perfon. In the first Sense, Jehovah the Effence-exifting had all Power, was the God of the whole Earth; the fecond has no Existence by Revelation. In the first Senfe, that alone exprefles no Benefit to a Criminal; but the Perfons who were called Aleim, were only fo to those who fubmitted to the Terms of the Covenant, and performed in fome fufficient Degree, what was in their part, the Law, the Conditions of that Covenant: fo, Jehovah is the God of thofe Apoftates, but not their Aleim. As it is certain Jehovah forefaw that thefe Brutes would deny the Trinity of Persons, and others make Degrees of Superiority: So, the Covenant for the Coming and Redemption of Chrift, for a temporal Kingdom, for Places or, &c. fo he worded the Scriptures to prevent it, moft eminently, when he gave that Precept, Deut. vi. 4. and now in fo folemn a Declaration about that very Point; nay, when the Word comes twice

they would have אלהי אלהים together, as

us understand the plural as a fort of Complement, a manner of fpeaking of Jehovah ; this happens, as many more are, a Speech H 4

from

from Jehovah, to the Forefathers of thefe, who are not Ifrael. We may as well fay, and with as much Propriety, there were three Jehovahs, and that there are but one in the Aleim. Either the Jewish Rabbies, who embraced the Christian Faith about the Year 1200, were fent to deceive the Church, or else they, who doubtlefs knew as much as their Contemporaries who opposed them, knew nothing of the Conftruction, or of the Meaning of the divine Names of the Effence, or of the Perfons, who exprefs the Covenant; those three Perfons who made the Covenant, the Purifier, or, &c. as appears plainly by the Stories the Apoftates give of their Difputes; for inftance, in those between R. Fechel with Nicholao, R. Mofes Nachaman with his Brother Paul, &c. I have now conftrued and shewed the Meaning of all, or the most important, of thofe Names, and fhewed the Emblems of the Trinity in M. fine P. and of the Cherubim in GLORY or GRAVITY, and fhall treat farther of them below, to all of which I must refer. What could Jehovah do to thefe People he has not done? No Method of Figures, Emblems, Types, Names, Ideas, Writing, Miracles, nor, &c. will hold them. I fhould be glad to fee, fup

pofing three Perfons in one Effence, how it could have been otherwise exhibited, or writ any otherwife but plural, or otherwife diftinguished, but by Names, and Ideas.

A Chriftian who believes the Trinity, is fafe, if, at the last Affize, he can plead; Thou gavest fuch and fuch Powers to one who came, in thy Name, and taught me, by Miracles and Writing, to believe that there are three Perfons in thy Effence. Thou Jehovah calledft thyfelf Aleim, &c. and haft afferted, that they have covenanted to redeem me, if I perform my part; Thou orderedft Mofes, &c. to direct me to observe another Prophet thou gavedst the fame, or greater Evidence, as or than, thou gavedft to believe Mofes, to believe Chrift; thou promisedft by Aleim, thou haft performed by Christ.

Man was fet, as it were, between two, the Aleim and their Angels, and the Devil and his Comrades, faln Angels and Apoftates; as one of the Apoftles fays of them, I Cor. iv. 9. For we are made a Spectacle [Gr. Theatre] unto the World, and to Angels, and to Men. Chrift, befides what the Holy Ghost covenanted to perform, covenanted firft for Adam to keep the Precept; and, fecondly, if he were

feduced

feduced, to redeem, to purify, to rectify him, and his Pofterity. Adam y tranf greffed the Terms of Purification; whether the Name of Ebrew was from confeffing that, or for paffing from the Heathen Religion into the Terms of the Covenant, as the fame Word is ufed Deut. xxix. 12. which is much the fame, is not material. Herman. Witfii, de Oeconomia Foederum, p. 97. "Not only that Tree, which we proved before to be a Sacrament of the Covenant, which being unduly used, the whole Covenant must be esteemed as violated; not only the Command about that Tree, which was a Trial of univerfal Obedience; but whatever was contained in the Covenant was broke thro' by the Trangreffion. The Law of the Covenant was trampled under foot, when Man, as if he was Lord of his own Affairs, and Maker of his own Fortune, feized against the Divine Confent, what was not his own, and fhook off the Yoak of Obedience due to God: preferring a fleeting Pleasure, and the deceitful Promifes of the Tempter to the Promises of the Covenant, and that terrible Death, which the Maker of the Covenant threatned the Trangreffor with, had not Influence enough on his Mind to deter him from difobeying; And fo Adam y tranfgreffed the Cove→ nant,"

nant." Hof. vi. 7. referred to Rom. v. 14. So, the fecond Part of the Covenant was provifionally made to redeem and purify Man, and to deliver Man from Satan. Pug. Fidei, 416. They would make

fignify the Law. So Prov. ii. 7. "He fhall lay up the Law for the just, on which the Glofs of R. Salomoh. He

hath hidden, or doth hide, by him, the Law for the upright, for fix and twenty Generations, and gave it to the Generation in the Wilderness." Though this Text is nothing to the purpose, what is afferted in the Comment is falfe; for the Terms of Redemption were delivered at first, but in a Species of Writing they cannot read, and, if they could, it would be cafting Pearls to Swine. The Apoftle tells us the Intention and the Ufe of the Law, Gal. iii. 19. Wherefore then ferveth the Law? It was added, becaufe of Tranfgreffions, till the Seed fhould come. It was added, to what? and why? it was not new, nor any Alteration, but an Addition, in Manner, to preserve the Institution, and, in Precept, to rectify the Abuses which had crept into it. Pug. Fidei, p. 470. "There is also another Name for original Sin, befides what have been mentioned, namely the Defilement of the Serpent. So in Neve Schalom, Lib, 10. Cap. 9. Man is cleanfed from his Un

cleannefs