which might at that Time be prudently and fafely done, because the Heathens knew there was a Trinity, as well as the antient Jews; or whether, as it is very likely, the vulgar People among the Heathens knew the Notions of those apoftate Jews, who were then difperfed among them, and fo the Reason why they tranflated the Bible fo in thofe Points; and that even that gave a greater Sanction to the original Hebrew, because it was published by Men who made no Claim to any Benefit by the Death of Chrift; or whether the chief Reason was, that at that Day the Tradition of the Miracles, Death and Refurrection of Christ, the Operations of the Holy Ghoft in Gifts, Miracles, &c. by the Apostles and Difciples, the Blood of the Martyrs, &c. was fo fresh, and they had made fuch deep Impreffions in the Minds of Men, that they had little or no Occafion for Evidence from Writing, either old or new, which is not our Cafe now; whatever was the Reason, it is enough for our Purpose that these primitive Fathers have fhewed that the Tranflations in these Points were falfe; and to blame those who have not fince rectified them; and to give it the foftest Turn that is poffible for those who

have been guilty to give it, and what, indeed, in fuch Cafes will not be allowed. Mistaking the Actions of these apoftate Jews, for the Actions of the Church of the Jews, and fo proceeding upon their Authority, as upon the Authority of the Church, has almoft ruined the Chriftian Syftem; but more efpecially in what is called the reformed Part; and will infallibly ruin it, if that Mistake be not rectified, and their Notions, Rules, or Actions, be not rejected,

The Jews had their Aleim, the antient Heathens had theirs, the latest Heathens had their Jupiter Federator, Sponfor, &c. the Chriftian Religion ftands upon the Foundation of a Covenant; the prefent Naturalifts ridicule the Thoughts of any Fall, or any Aid; they are each all-fufficient: If there be a Covenant, and we are to be faved by that Covenant; the State of Nature, as they call it, is a State of Reprobation or Damnation; and if it appear that there are three feveral Perfons in this Effence, who have Existence, and that the Action of each is attributed to himself in that fuppofed Oeconomy between the Perfons in that Effence, and the Perfon compounded of the two Effences

of

of

Body and Soul, then each of the three Perfons who is in that Ef fence, may, in respect of Oeconomy, be differently expreffed; and if there be not three Lords, or three Gods, in the Sense Men have lately taken these Words, there are three of the Effence-exifting, and three of the Aleim.

When I come to fhew this Personality by Types correfponding exactly with the Words in Scripture, I hope there will be nothing to be faid against it. It has been always faid, that God is to be known by his Works; I hope I shall prove it. The Hebrew Words which has been conftrued Work, and which I have shewed in the fecond Part of Mofes's Principia, p. 102. & feq. expreffes his three material Legates, Agents, Subftitutes, Viceroys, Rulers here, Fire, Light, Spirit, the Heavens; indeed the Names were his Work in one Sense, but they are made his Workers; for the Perfons in the Godhead, in Jehovah, are not to be fo well compared to, fhewed, or reprefented by Patients, as by Agents; and by no other Agents but fuch as they are reprefented by in the facred Scriptures.

CHAP.

CHA P. XIII.

שמים

T

HE Scriptures not only fhew that there are three Names for the Subftance of the Heavens in their feveral Conditions, and that each of them are poffeffed of diftinct Powers and Offices, and that the Aleim in the Effence-existing created and formed them, and made them fubordinate Rulers, and made use of their Names for the Perfons: But befides the Names of Effence, and Perfons, the Names of Attributes are given to the Heavens, and are taken from them, and the Scripture, also, takes all other defcriptive Words ufed for them, except the Name Aleim, and makes them the Subject from whence it conveys all Ideas, as far as we can take them in, emblematically: And I think there is no Adjective in the Hebrew Tongue joined with Jehovah, or with Aleim.

The Chriftian Church has had fuch Strife about Emblems abused, or fufpected to be abused, that those who opposed VOL. III. Hh thofe

those supposed or real Abuses, have loft these Emblems of proper Ufes, and fo the Knowledge of all Myfteries revealed by Types or Emblems: and though it has been the common Cry of Atheists, not to believe any Thing they did not understand, yet our Senfes raise Ideas for the Intellects of our Souls,, from the fenfible Objects God has appointed to raise Ideas of him; and neither they, nor we, can have any other ; as upon another Occafion, B. C. 2389. "R. Salamon To frame. the Ears that they may hear the Thing, (that is comprehend, underftand, &c.) he proposes a Sign or Similitude which is known to them. So Clem. Alex. Strom. Book 6. p. 488. A Parable is a Thing of this Kind. A Speech taken from fomething, which though not strictly or properly the Matter itfelf, is like the Matter, and thereby leadeth him who understand it to the Truth and the Thing itself intended to be reprefented by it; or as others fay, a Term of Speech that shews one Thing by another with Efficacy."

As every Reprefentation bears the Name of the Original, Glaffius, p. 336. "Images bear the Names of their Prototype," the Aleim gave the Heavens their own

Name