termine us in thofe Points; or to hinder Men from looking at those Visions, or exhibiting them in Figures, or ufing them as they are directed, or from learning to Read, and understand the Defcription of them in Writing, or from being directed and determined by them? fo far from it, that they fhew the Neceffity why we should be informed by the strongest Evidence that can be given, and fuch as will determine thofe Points. Though 'tis plain the Jews had this Figure in their old Tabernacle, yet the Egyptians worshipped, and 'tis likely had forced fome of them to worship before one Part of this Figure, the Bull; as the Egyptians did, though they had Temples to, and worshipped, the other two cach apart. And while this Figure was ordering, by a new Vision of it, and with proper Sanctions, to be renewed in State, and the Priesthood to be fixed in one Family in a lineal Succeffion, and their joint Worfhip in one Place, to prevent the Abuses which had been introduced by the Firstborn of each Family, at infinite Numbers of Places, &c. before thefe Orders were communicated to the People, they fet up the Figure of a Bull, and worshipped Jehovah before it, fo renounced Chrift the Glory. Afterwards this Figure was fet up,

and

and kept them right, 'till Jeroboam whỏ had lived in Egypt, fet up the Bull again, in the ten Tribes: For this the Jews were carried into Captivity; this made (them deny, and crucify Chrift; and this is the Egyptian Wisdom which they and their Profelytes propagate to this Day; and the Jews were reproached for not obferving thefe Methods of Information, Hof. xii. 10. I have alfo Spoken by the Prophets, and I have multiplied vifions, and by the miniftry (kand) of the Prophets D have given a Similitude. Whence then am I to expect the Charge of making a Similitude? Those who have been the most guilty of fetting up the Bull, of worshiping one Person, of forging Schemes out of their own Heads, or propagating those forged for Terms of Salvation by others, of perverting the Senfe of the written Word, will make the loudest Outcry against Figures; because these Affairs were not left to Words, but were fix'd by those Visions, and this Figure to determine all Difputes; and because, at firft Sight, it will deftroy all their Dreams and falfe Conftructions; Ought this to be a Reason to deter me? 'Tis the very Reason that induced me to publifh it. Shall I be directed by thofe, or fear what they can fay, who know

1

know not what either this Figure, or thofe Writings mean? That would be lofing what I have done.

There is another Name of Chrift which is not vaftly different from 725 Glory, Gravity, that is pay Juftice, the just one, the Giver of Juftice. The Idea is taken from the Equality of the Beam and Scales, and the Identity of the Weights. And as Money, &c. was moftly then received and paid by Weight, he who received and paid by equal Scales, and the fame Weight or Measure, was said to be juft; fo Juftice is emblematically exhibited with a Pair of equal Scales in her Hand. This appears Levit. xix. 36. Deut. xxv. 15. Job xxxi. 6. Ezek. xlv. 10. Hence as the Covenant ftands, and as every Perfonis Jehovah, is one of the Aleim, God the Father is faid to be juft in Rewards or Punishments, because he requires Payment by the fame Weight he has given. Pfal. vii. 11. The Aleim is a juft Judge. ver. 17. I will confefs Jehovah according to bis juftice. Dan. ix. 14. For Jehovah our Aleim is juft. Deut. iv. 8. And what Nation fo great is there which hath Statutes and Judgments, which justify as all this Law, which I fet before you this Day. Hence Deut. vi. 25. He who per

formed

formed the Law was typically just; the Law did not direct the Jews to undergo any Punishment, or perform any Juftice to fave them; Chrift was to do that for them, and they were to exhibit it typically. That, as Deut. vi. 25. was to be their Justice. But the Law forbad them to do any thing, and commanded them to destroy every Perfon and Thing, which made any Approach to other Aleim. Hence Deut. xxxiii. 19. Pfal. iv. 5. li. 19. Sacrifices were typically called Justice or Righteouf nefs fufficient to atone. Hence the Son, whom they typified, is faid to be the juft one, ouf just one, the Juftifier or Giver of Juftice; because he pays for others, as a Surety, what he has not received, makes. their fhort Payments weight. So Mal. iii. 3. and they fhall offer a Gift in Juftice. Dan. viii. 14. The holy (feparated) one fhall be justified, ibid. ix. 24. to bring in the just one of Ages-and anoint the Holy One of the Holy Ones. Ifaiali lix. 16. His own Arm brought Salvation to him; and his Righteousness it fuftained him. And he put on Righteousness as a Breaft-plate, and an Helmet of Salvation upon his Head. Ifaiah 1. 8. He is near that justifieth me, who will contend, with me? Ibid. li. 5. My Justice is near,

my

my Salvation is gone forth, and mine Arms fhall judge the People, &c. Ibid. liv. 17. This is the heritage of the fervants of Jehovah, and their Justice is of me faith Jehovah. Pfal. xxiv. 5. He fall receive the Blessing from Jehovah, and Justice from the Aleim his Saviour. So Pfal. iv. 2. Aleim of my Justice. Ibid. Ixxi. 2. deliver me in thy Justice and caufe me to escape. ver. 16. I will make mention of thy Justice, and of thine only. Ifa. Ixii. 2. And the Gentiles fhall fee thy Justice. Thence the Just are faid to live by Faith. Gen. xv. 6. And he believed in Jehovah, and it was imputed to him for Justice. Hof. ii. 19. I will betroth thee unto me in Juftice, &c, Ibid. xi. 12. But Judah yet ruleth with the Irraditor of "Light, and with the holy ones is faithful. Hab. ii. 4. But the just shall live by his faith. Matth. xxiii. 23. and have omitted the weightier Matters of the Law, Judgment, Mercy and Faith. We fuppofe that the Defign of the Trinity, in creating intelligent Beings, was, that they might love, and fo be fit to be beloved by them, and made eternally happy by them. So Faith is the Supplement, the Complement of Hope, to believe that those Perfons in their Mercy and Wisdom have contrived,

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and