by Vowels, where he means Points. Now I fhall leave out his Points, and allow no Alterations, cited Glory or Gravity, p. 40. The Jews fay, Schind. Lex. p. 830. "By the Prefence of God is meant the Glory of God, which appeared in the Holy of Holies between the Cherubim: Of thefe at the End of the Gemara, ch. 1." Bod. SyroChald. to honour, glorify, Lev. x. Pfal. xlix. Whence ma by which Name in their more fecret Writings they mean the Divine Prefence or Shechinah." So Lev. xvii. 4. p is a Place for Jehovah to dwell in, and Numb. i. 50. is called the Habitation of the Inftitution. Numb. V. 3. xxxv. 34. I a Dweller in the midst of them. Deut. xxxiii. 16. of the Dwellers in the Bush. (We find JD I Sam. xiv. 4. the Name of a Rock,

Ezek. xxix. 10. Gr. σals, Ezek. xxx.

מגדל סונה,Efdr. ii. 5. of a Place סנאה

the Place of their מעון the סין .16 ,15

σαις,

Shechinah in Egypt. This no Gr. Baros a Bush, was called, Exod. iii. 1. the Mount of the Aleim; and the Appearance and the Fire, from whence the Voice came, was in the middle of Sinah, which must have been a facred Grove or Tree on a high Place, Deut. xxxiii. 16. where the Prefence were upon Occafion. And

because

because Mofes before he was inftituted was charged, not to approach, and was to put off his Shoes, for the Place whereon he stood was 78. Pfal. lxviii. 17. Adonai is in them, in Sinai p, and Exod. iii. 13. they were to ferve the Aleim upon that Mountain. Gal. iv. 24. Heb. xii. 18. Sinai is made a Type of the Typical State. Baros is derived from Baire, and might be ufed for Bushes of what we call Creepers, which take root from their Tops, so go on. It gives Name to a Hill, to a Town, fo Steph. Thef. Vol. I. p. 636, 637. abaros facred, fee &c. Scap. Lex. p. 223. Templum, Adytum. The Skirts of the Mountain were acceffible, the Place of Congress, the Grove not for any but an Interceffor, or by Directions. Something founding like Baros is mentioned in Ifa. vii. 19. m; they offer to derive this from a Temple. 2 Sam. vii. 6. Have been walking in a Tent and in a Tabernacle. So 1 Sam. iv. 4.-The Inhabitant of the Cherubim, ibid. 2 Kings xix. 15. Pfal lxxx. 2. But 1 Chron. xiii. 6. 20 inhabiting the Cherubim. The Glory, the Appearance of a Man between the Cherte bim, which the Jews only mention, and the Text mentions, Numb. vii. 89. Ezek. X. 4. was an Exhibition of that Perfon

הכרבים

the

the Apoftates deny. The Cherubim are called Aleim, Ezek. i. 1. and inftead of the Aleim, x. 20. So Ifa. xxxvii. 16. Jehovah of Hofts, the Aleim of Ifrael

-The Inhabitor of the Che ישב הכרבים

rubim, thou art Aleim, thou only of all the Kingdoms of the Earth. See Words fynonymous to Glory or Gravity, P. 160.

'Tis certain that the Method of preferving Knowledge, before Mofes and Letters, was by Hieroglyphicks; and the Apoftate Jews confefs, that the Knowledge of the Cherubim came from Paradise, as fhewed in Hebrew Writings_perfect, p. 410, 411. And that the Heathens had theirs from Paradife, p. 425. 'Tis certain that the Hieroglyphical Emblems were never pretended to be explained before, and 'tis certain they are explained now. Will the Obfervator's Affertions prevent Men from taking the Benefit of that Knowledge? The Method of exhibiting the Redemption of Men by Chrift, before he came, was by these Emblems firft exhibited fupernaturally in the Air at Paradise, on the Mount, &c. After made of Gold, Wood, or, &c. and when these were loft again fupernaturally exhibited by Types, &c. This of the Cherubim exhi

bits the Making and Performing of the Covenant and Oath, and all Religion was performed before these Emblematical Faces. The Apoftate Jews, who rejected the Trinity and Redemption, and they fay the Ufe of this Figure in their laft Sanctum Sanctorum, and hid the Meaning of all thefe Things, confefs as cited in Mr. H-'s Glory or Gravity, p. 95. Buxt. Hift. Arca Fœderis (of the Purifier) p. 151. "As the Hebrews themfelves confefsthat the Foundation, Root, Heart and Marrow of the whole Tabernacle, and fo of the whole Levitical Service, was the Ark, with the Mercy-Seat and Cherubim, as Cofri writes, and R. Jehuda, and referred to, and regarded it." Sibil. Orac Sevatii Gal. p. 111. Targ. HierofArife, O Word of the Lord, with the Power of thy Strength, &c. Since then the Ark, with the Cherubim, was the Symbol and Sacrament of the merciful Power of God." Ibid. Buxt. p. 191. R. Bekai," The Figure of the Throne of Glory, (of God)-and Dwelling-Place of the Divine Majefty." The Meaning of thefe Things has lately been recovered, and this Figure engraved. This exhibits the whole Affair of Chriftianity, the Ef fence, the Trinity, or three Perfons of

-

that Effence, the Incarnation of one of them, the Satisfaction, &c. This was the Glory of the Aleim; this Institution was the Evidence of their Love to Chriftians. If. viii. 20. The Prefence, the Oracle in this, while it lafted, was to be heard before the Law, and during the Law about the Law, War, &c. but nothing else.

rubim. ceived

own

This is the most terrible Figure to an Apoftate; this puts even the most casehardened, who thought himself Proof, out of all Temper. The Jefuit begins, and talks of the Etymology of the Chea Notion almost universally re-no Doubt of this- fays, he adds, for which there is not a Word of Proof in the Scriptures.-The Apoftates and he (the Obfervator) believes no Chriftian can confute it.-If be understands his mystical Way of Writing (which brings Myfteries to Senfe, which he doubts) then the Cherubim were uncreated. They never fufpected, there was any thing in the Scripture, so never looked at the Text, till thefe Conftructions forced them to make Objections. The Juggler fays, he does not understand this or that; he never was inclined or endeavoured to understand them, for Reafons very plain. Suppofe we allow, that

no