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je&ts, and fix them upon it. The Faces of the Cherubim are called the Faces of Jeho. vah, Zant. Pagn. Lex. 2193. 020-D'ID " This Name you may properly render, what we call Persons in the holy Trinity; to signify three Hypostases, or Sublistencies, not merely Names, as some impiously render 12." As each of the Cherubiin had four Visages, or strictly, when two should be joined, three; and as each was a Party concerned in what was to be transacted there; they could not, as I have shewed, be represented in one Figure; so as that they could cover the Place with their Wings, and that each could look upon the Place. The Essence was not to be divided, each Figure was the same, and each looked the same way. But they were to be represented as Parties standing on cach Side, and each giving their mutual Asent and Consent. Zant. Pagn. Lex. 2194. “ Face to Face signifies mutual Action between the Parties present to set the Face to any thing, is to resolve to do it.” The Jews, not willing to own each had four Faces, to reconcile these, cited, and 2 Chron. iii. 13. their Faces n'as (Translar. inward) have told us many strange Stories, that they turned their Heads, c. as · VOL. VI.
you may fee Zant. Pagn. p. 2394. We Tuppose they stood thus.
My Readers must not expect short References to explain the Parts of this Figure; nor to find that it is sufficiently explained in this short Tract. I must refer backward; both the Old and New Testament were writ to explain, and are but References to what was exhibited or represented in this Figure. And all the Heathen Books do but aim at describing 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 200 the Covering, the other two in each, so all the four Faces looked outwards towards the Tem. ple, to the typical Services, Prayers, &c. performed there ; fo to Christ's Actions and Sufferings, doc. in this World; which the Temple without the Sanctum Sancto. rum 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 he was that was represented by the Jewish Priest who sprinkled the Blood there before them, and that was to be and act there ; whether he was Priest, or he was Interceffor, or both, he was to see the Face of each of them, and that his Manhood was taken into them; and also to see that hę was, and acted, under the Cavert of their Wings. Whether this propitiatory Seat was what the Fews call' the Chariot of the Cherubin, 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 Visages in Ezekiel's Vifions; to the Number of Potentates in the Essence was not detera mined by the Number" of Figures, which were each exactly the same, but by the Creatures in each besides 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 personi was who was to act here; but, the Word 193 being used for a young Lion, which was the Emblem of the second Person in the Efence, it appears, as this was all exhibited emblematically, that it was he who was to
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 74dah, so it was the Actions of the Lion of the Tribe of 7udah they were to observe. Pagn. 1212. 79)- A Type of Christ, as St. Paul teaches, Rom. iij. as the Law by which is the Knowledge of Sin, was covered by the Lid of the Ark, the MercySeat, so Christ covers, remits, and expiates Sin, left the Law should any longer accuse or condemn; the Anger of the Father being placated by the Son : And hither some refer Psa. xxxii. I. where Blessings are predicated of the Man whose Sin is hid or covered by Christ, namely our Propitiatory; so Rom. iv. 7, doc.” The Rabbies tell us very positively cited by Buxtorf in his Arca Fæderis ; 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 should not have had it. :
The Jews-had their Time of Mourning preparatory to the High-Priest's sprinkling the Blood upon this man before the Cherubim; and their Time of rejoicing after it
was over. Schind. Lex. p. 890.–Targ. Levit. xxiii. v. 30. “ In the seventh Month, in the tenth Day of the Month, ye fall affliet your animal Frame, and Joall do no Work, &c. because in that Day
be will be propitious towards יכפר עליכם
you, that ye may be cleansed before the Lord from all your Sins ; where the Rea. son 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 sorrowful Writings, such as the Lam mentations of Jeremiah, until the setting of the Sun and the Rising of the Stars thence it is called DIY D1 the Day of Fasting, and 5979 Dis the great Fast, and son 702 Dis the Day of the Fast of the Expiation, and '7927 Dis the Fast of Expiations, referred to Afts xxvii. 9.-On this Day the High-Prieft alone entered yearly the Holy of Holies, Heb, ix. 25. having on his pontifical Veltments; the People all fasting; and made a solemn Oblation, by which he purged the Sanctuary from the Defilement of the People, and all other