dowhood; or becaufe fhe is completely adorned or crowned. ,Celileans כלילאי that is Crowners. In the Twenty-feventh Day of the Month Ifar, the Celileans came from Judah and Jerufalem, who in the Time of the Reign of the Greeks, brought Crowns of Roses, and hung them at the Doors of idolatrous Temples, and at the Gates of the Tabernacle; and at the Gates of the Courts, and fung Songs to their Idols, and wrote on the Fore-head of an Ox, and of an Afs, that their Lords had no Part in the God of Ifrael, as the Philiftines had done. But when the Afmoneans prevailed, they caft them out, and kept the Day of the Ejectment a Festival." This Word is applied to the Garments of the High Prieft, and other Types; and, I think, alfo to the Man in Christ, whether in the Senfe of Spouse, or whether it had been conferred upon Conquerors, fo in that Senfe. So Dan. xi. 38. And to the God of Forces upon his Bafe. (See 1 Kings vii. 27.) 7 Shall he give the Gloryby Gold and Silver, and by pretious Stones, and the defireable Things. Hof. x. 5. The Inhabitants of Samaria, fhall tremble for the Calves of Bethaven, for the People thereof fhall mourn for them, and their Priefts that rejoiced on them, for the Glory Glory thereof, because it is departed from them. Nah. ii. 10. Take ye the Spoil of the Silver, take the Spoil of the Gold; for there is no End to the Machinery of the Glory, with all the Inftruments of Defire. Pfal. cvi. 20. and changed their Glory into the Similitude of an Ox, that eateth Grafs. The Term of the Son of Man coming in his Glory, &c force me to say something about the Epithets given to this double Perfon. Though the manner of expreffing them puzzled the Jews, Scribes and Pharifees, nay the Devil himself, many have had the Affurance, without understanding the Old Teftament, or the aforefaid Exhibition of the Covenant, to pretend to determine what was done in Confequence of it, by the wording of the Manifestation of this compound Perfon, in the New TefOne fide have offered to prove, that the second Perfon in the Effence was in the Man; the other, that it was an Angel, or, &c. It happens fo, that, of those who have been fet up, neither fide knew what any one of the Texts they cited meaned, no not fo much as when they fpoke of the God, when of the Man. Thofe who expect to be faved by a Creature, or a dependant Being, have fhewed themselves tament. illiterate; illiterate; fo, ignorant; fo, proud; fo, malicious; fo, fraudulent; illiterate, because they could not read, fo not underftand the Hebrew Scriptures as they are understood by others, much less what they really meaned; nor did they understand the Types from whence the Ideas are taken; fo, ignorant of what was agreed in the Covenant, which was the Act of the whole Effence, and of each Perfon of Jehovah Aleim, of Oeds. So, that what Part each Perfon was to act, was to be the Act of Jehovah, of the whole Effence, of Osos, that Jehovah Aleim made, and fwore to perform the Covenant. So, that the Father fent, &c. by the Power of Jehovah, of the whole Effence, of eeds, that no Perfon did any thing of himself, all concurred in each Act. When any Action was performed by the Father, by the Son, by the Holy Ghoft, it was by the Occonomical Council and Direction of the other two, nay of the three. If they agreed the Father fhould fend, they fent; if the Son was to be fent, they fent him; if the Holy Ghoft was to be given by the Father, they gave him; and each is named, to diftinguish the Perfon who performed the Action, not in Oppofition to his being of the Effence. The New Teftament names, or or speaks of each Perfon, generally, as he had agreed to be named, or spoken of; and each with Reference to each other, and according to the Part each was to act, by the Terms of the Covenant. So, they are ignorant by what Names each Perfon was, pursuant to the Covenant, to be called in the New Teftament. So, ignorant of the Meaning of the Greek Words, what Word in Hebrew each was fet for, when they are Quotations, whether they were fingular, or plural, in the Original; nay even of ds, whether it meaned the Effence, or Power *. Whether there were but one, or three, in that Substance which the Heathen Greeks had worshipped by the Word Oros; affirming there was but one, when I have undeniably proved there were three Names in eos. So, proud, ambitious, set themselves up for Heads of a Party; Teachers of what they knew nothing of. So, malicious, in attempting to turn Men from that Faith, by which only they can be faved. So, fraudulent in af ferting that what they give us is the † Doc trine of the Scriptures in thofe Points; nay, exprefly, of the Bible of the Old and New Teftaments; when they only give us a *See Clark's Scripture Doctrine of the Trinity. Text or two out of the Old, falfly conftrued in the very Point, and the New, which is not to that Purpofe. In afferting, there is no Word for Perfon in the Greek * or Latin, but the Adjective Eis, and perhaps not that; when there are exprefs Words as which has the fame Sound, and others used for the Perfons, in the Hebrew. In quibbling about the English Word God, and afferting that the Word in Scripture never fignifics more Perfons than one; whereas the Word, for which it ftands in the Original, the Hebrew, always fignifies three Perfons. In afferting there are no Words in Scripture, which express or imply a Plurality of Perfons in the Effence, when that is expreffed many Hundreds of Times. In afferting, the Scriptures determine nothing about the Effence of the Perfons, upon which the whole depends, when the whole Drift of the Old Testament is to prove, that the three Perfons are of one and the fame Effence, and that all Power is in the Effence of those Perfons; and prove it beyond Contradiction, as I have fufficiently fhewed; and though the Subftance the Heathens worshipped, was not the Effence, yet even the Greek Oos proves *See Sc. D. T. † §. 33. Part II. Part I. Pag. 2. or Sheet of Additions. $ §. 4. Part II. |