.שמות der

פנים-פנה

jects, and fix them upon it. The Faces of the Cherubim are called the Faces of Jeho vah, Zant. Pagn. Lex. 2193. "This Name you may properly render, what we call Perfons in the holy Trinity 3 to fignify three Hypoftafes, or Subfiftencies, not merely Names, as fome impiously ren As each of the Cherubim had four Visages, or strictly, when two should be joined, three; and as each was a Party concerned in what was to be tranfacted there; they could not, as I have fhewed, be represented in one Figure; fo as that they could cover the Place with their Wings, and that each could look upon the Place. The Effence was not to be divided, each Figure was the fame, and each looked the fame Way. But they were to be reprefented as Parties ftanding on cach Side, and each giving their mutual Affent and Confent. Zant. Pagn. Lex. 2194. "Face to Face fignifies mutual Action between the Parties prefent-to fet the Face to any thing, is to refolve to do it." The Jews, not willing to own each had four Faces, to reconcile thefe, cited, and 2 Chron. iii.13. their Faces (Translat. inward) have told us many ftrange Stories, that they turned their Heads, or, &c. as VOL. VI.

I.

you

you may fee Zant. Pagn. p. 2394. We fuppofe they flood thus.

My Readers must not expect short References to explain the Parts of this Figure; nor to find that it is fufficiently explained in this fhort Tract. I muft refer backward both the Old and New Teftament were writ to explain, and are but References to what was exhibited or reprefented in this Figure. And all the Heathen Books de but aim at defcribing the Shadows of what was exhibited in it.

This proves what the Jews are not willing to own. If each Figure had four Faces, and in the two Figures, each of those four Faces looked inward at the 5 the Covering, the other two in each, fo all the four Faces looked outwards towards the Temple, to the typical Services, Prayers, &c. performed there; fo to Chrift's Actions and Sufferings, &c. in this World; which the Temple without the Sanctum Sanctorum exhibited: And as the Faces of the three or four were to be inward, and regarding the Mercy-Seat, fo upon him that was to act in that Place, and upon the Actions that were to be performed by him, and so to see him and his Actions: So whoever

whoever he was that was reprefented by the Jewish Priest who sprinkled the Blood there before them, and that was to be and act there; whether he was Prieft, or he was Interceffor, or both, he was to fee the Face of each of them, and that his Manhood was taken into them; and alfo to fee that he was, and acted, under the Covert of their Wings. Whether this pro pitiatory Seat was what the Jews call the Chariot of the Cherubim, or there was another for which the Gold was ordered, 1 Chron. xxviii. 18. the Scriptures do not determine. 'Tis certain Philo, and all the Rabbies, knew there were four Cherubim or Figures, which had each four Vifages in Ezekiel's Vifions; fo the Number of Potentates in the Effence was not deter mined by the Number of Figures, which were each exactly the fame, but by the Crea tures in each befides the Man; and there are plain Reasons to be given why there were four Figures there, as well as why there are but two here.

Thus far it appears not who this Perfon was who was to act here; but, the Word

being used for a young Lion, which was the Emblem of the fecond Perfon in the Effence, it appears, as this was all exhibited emblematically, that it was he who was to 12

cover

cover what was to be covered from the Sight of the Cherubim, and that they were to fix their Eyes upon him and his Actions. And as this Lion was to take upon him the Seed of the first Line of the Tribe of Judah, fo it was the Actions of the Lion of the Tribe of Judah they were to observe. Pagn. 1212. "A Type of Chrift, as St. Paul teaches, Rom. iii. as the Law by which is the Knowledge of Sin, was covered by the Lid of the Ark, the MercySeat, fo Chrift covers, remits, and expiates Sin, left the Law fhould any longer accufe or condemn; the Anger of the Father being placated by the Son: And hither fome refer Pfa. xxxii. 1. where Bleflings are predicated of the Man whofe Sin is hid or covered by Chrift, namely our Propitiatory; fo Rom. iv. 7, &c." The Rabbies tell us very pofitively cited by Buxtorf in his Arca Fœderis; that, during the first Temple, the Figure of a Lion couchant always appeared in the Fire of the Sacrifice; indeed he was typified there, and if those who have told this Story had known what it meant, we fhould not have had it.

The Jews had their Time of Mourning preparatory to the High-Priest's sprinkling the Blood upon this before the Che

rubim; and their Time of rejoicing after it

was

1

was over.

Schind. Lex. p. 890.-Targ. Levit. xxiii. v. 30. "In the feventh Month, in the tenth Day of the Month, ye fhall afflict your animal Frame, and fball do no Work, &c. because in that Day

be will be propitious towards יכפר עליכם

you, that ye may be cleanfed before the Lord from all your Sins; where the Reafon of the Name is added. This tenth Day of September the Jews celebrate in Memory of the Remiflion of the Sin committed by their Adoration of the Calf. That Day they neither eat nor drink, nor do any thing, neither do they wash, or anoint, or tie on their Sandals, or perform

or read any (תשמיש המטה) marriage Duty

but forrowful Writings, fuch as the Lamentations of Jeremiah, until the fetting of the Sun and the Rifing of the Starsthence it is called DD the Day of Fasting, and the great Faft, and

-the Day of the Faft of the Expia צום כפור

tion, and the Faft of Expiations, referred to Acts xxvii. 9.-On this Day the High-Prieft alone entered yearly the Holy of Holies, Heb, ix. 25. having on his pontifical Vestments; the People all fafting; and made a folemn Oblation, by which he purged the Sanctuary from the Defilement of the People, and all other 1 3 Sins.