no Man has matched him for turning the Scriptures into Nonfenfe, and that 'tis enough to excel in one Science? May that drop with him. What Right has he to bully People who do understand them? He has gone on till his Averfion is become natural to the Knowledge of every thing that is great, or good, or true.

Was the

Precedent of the Cherubim, the Fire and the Sword exhibited to Adam and Eve by Paradife, or that Pattern exhibited to Mofes in the Mount, uncreated? Were the Copies of them made of Gold, Wood, &c. uncreated? Were they not inanimate Representations framed immediately, at each respective Time, out of created Matter, or copied by Men? Were they any thing but an Exhibition of what the Rubbim had done, and what Man was to do? That Species of Prefence, which was in them, and invifible otherwife than by Effects, or otherwife perceptible, except by Voice, was indeed uncreated. The Cloud in the Wilderness, the Glory, &c. were not uncreated Emblems, nor Jehovah; but a Presence of Jehovah was in the Cloud, and in the Glory. The brazen Serpent was not an uncreated- Emblem, and was not the second Perfon in the Ef fence; but that Perfon was prefent in it: VOL. VI.

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So

So the other Appearances in the Old and New Teftament were fo. The Cherubim were not called, nor were an uncreated Emblem, nor were Jehovah Aleim, but were an Exhibition as above; but their Prefence dwelt in them.

The Obfervator, p. 27. fays, "The "Author of the Sermon fays, that Philo "was the firft who afferted, that the Che"rubim were created Powers; and fup"poses they thought the Cherubim created "Powers when first painted or carved in "the Wilderness, though all the World "had them before; because if Mofes had "thought them uncreated, he would not "have made any Similitude or Image of "them, for fear of breaking the fecond "Commandment, &c." Mofes was not commanded to make a Similitude of the Cherubim, but a Similitude of the Rubbim; and the Heathens had their Rubbim alfo: And Mofes knew, that the true Aleim were uncreated, and was told, that one of them would give him Directions from above this Figure; the fame as they did by Paradife, as it is written in a Book, which is as good as if it had been as oid as Adam, that they were to keep the Way to the Tree of Lives; which is the End of all the Books. The chief Affair between the Aleim and Men, was to keep that Way;

and

and Mofes knew, that the fecond Commandment was not to, but from, the Rub.bim to the People, that they should not make any Similitude for a visible Object of Worship. And if the Obfervator had asked his Rabbinical Brother, he would have told him, that their Brethren the Apoftates own, that the fecond Commandment did not affect Mofes nor Bazalecl, &c. Wagenfel Tela ignea. Satana, Nizzachon vetus, p. 47. "For the fame Reafon who can object to making the Cherubim from the Scripture's faying, Thou shalt not make to thyself, which is to be taken thus, Thou shalt not make (graven Images) of thy own Accord, but Command thou mayft make them.”

at my

The Obfervator fays the Jews fay the Angels were created on the fecond Day, and Chriftians cannot difprove it; poor Man, he knows not what the Jews meant. The created inanimate Agents which were formed on the fecond Day, and which the Heathen and fome of the late Jews called Rabbim, and worshipped, and are Similitudes alfo of the Great Ones, are what they are fpeaking of, and which the Translations render the Hofts of Heaven. The Apoftate Jews univerfally agree, as much as they do in any Point, feveral of them are cited and explained in The Covenant in the CheruA a 2 bim,

bim, or Hebrew Writings perfect, &c. p. 234, 5, 6, 7, 8, 9, & al. that the Exhibition of the Cherubim, which they call Thronum Majeftatis, Thronum Gloria divina, &c. fo the Sanctuarium for it and them, were created before this World (fome fay 2000 Years before ;) and 'tis expreffed, that those at Paradise were from that Precedent. What Philo fays, hath Contradiction in itself. The four Faces (a Term constantly used for Persons) were one Cherub on each End of the 5, and were the fame, or each Figure was the fame, and all of one Piece; fo could not be two, his Lord and his God, which the Obfervator is fo fond of putting for Jehovah Aleim, though Jehovah Aleim were exhibited by or in them. Why the fame four were at each End, fee Glory or Gravity, p. 120. Why, as Ezek. xi. the Glory left the Cherubim; why two Faces, and no more, Ezek. xli. 19. in his Temple; fee Ufe of Reafon recovered, p. 230. and below in the Revelations.

The Obfervator, p. 30, 31. perverts every things will not ftate the Cafe, that the Numbers of one and four are used as one and three, in what thefe reprefent. There were but four Creatures exhibited, and the Vifage of each of them is plural, as ufual, I fuppofe, because each Vifage

has two Sides; but they were all four exhibited in each fingle Figure, called a Cherub, cited in Glory or Gravity, p. 122. and there were two Figures, cach a Cherub, joint or of one Piece of Gold, in the Sanctum Sanctorum of the Tabernacle; fo those two, and other two (or more) whether joint from their Feet or separate appears not: And the four Figures called, Ezek. Ch. i. 5. & al. Living Creatures; and Ch. i. 22. x. 15, 20. The Living Creature. Ch. i. Ch. x, &c. and each Figure had four Vifages, and but two of the four Visages, in his Temple, Ch. xli. So in each Place they are called Cherubim. And the Faces in thefe Figures are defcribed, Ch. i. in a different Order from thofe in Ch. x. and both from that in the Revelations, as Exhibitions of different Scenes. Ezek. i. 6. Every one (every Cherub) had four Faces; fo Ch. x. 14, 21. But Ch. i. 10. As for the Similitudes of their Faces, the Faces of the Man, and the Faces of the Lyon upon the Right to the four of them, and the Faces of the Bull on the Left to the four of them, and the Faces of an Eagle to the four of them. Does not the Vau join the Faces of the Man and the Faces of the Lyon? And are not the other two Vifages without Connection? And were A a 3

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