not the two Faces of the Man and the Lion always together, without the other two in Ezekiel's Temple? Ezek. i. 11. And their Faces and their Wings,

were divided above, of each of them; two joined to each, and two covered their Bodies. Was there any Part but the Vifages and the Wings, Iffues, Divifions from above each of these Figures? Each Figure, or Cherub, containing four Animals was united, fee Glory or Gravity, p. 211. 1 Kings vii. 29. by the Word

, &c. The Word for the Iffues, is used for Mules, Iffues from the Copulation of two different Kinds, explained in The Ufe of Reafon recovered, p. 53. Their Perfons and their fhadowing Powers were distinct, &c. Does defcribing the Parts of any things joined, separate them? Were not each Cherub, and both in the Sanctum Sanctorum, of one Piece of Gold? So in the Exhibition, Ezek. Ch. x. 14. And four Faces to each (Marg, Cherub) the Face of the firft, the Face of a Cherub; the Face of the fecond, the Face of a Man; and the third the Face of a Lion, and the fourth the Face of an Eagle. The Obfervator, who could not endurc to fee the Man and the Lion joint put in the first Order, pretends, p. 30. to give us a Conftruction, but puts one thing for

another, makes Nonfenfe of the whole, and then complains, that they prove not what the Sermon fays they prove, but prove the contrary. He or they begin, Cap. x. 14. Every one had four Faces (or This one Vifion had four Faces on the four Sides, that is in particular.) The first Face was the Face of a Cherub, or an Ox. Chap. i. 10. And the fecond Face was the Face of a Man; and the third the Face of a Lion; and the fourth the Face of an Eagle. Were these two Vifions one, was it the Vifion, or each Cherub, fo each of the Cherubim, that had four Faces on the four Sides? In Ch. x. 14. the Bull was firft; but he skips back nine Chapters, and takes another Piece out of another Vision. Ch. i. 1o. was the Man fecond there? Was he not first and joined with the Lion? Is there any second, third, or fourth in that Verfe? In p. 31. he cites Ezek. i. 5. There were the Likenefs of four living Creatures. Here he puts a fingular for a plural, Likeness for

Likenees (then he leaves out) this was their Appearance, the Similitudes of a Man to them; you may fee in the graved Figure, this Man had three Similitudes, one in, one above, and one below the Cherubim; and he leaves out the Déscription

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fcription of these four Animals to v. 10. and gives us the Description of their four Faces inftead of them; and then makes his Deductions, and thinks this will confound, though it be but for a while. Ch. i. 10. As to the Likenesses of their Faces, they, the firft of the four. Is there any (the firft of the) they four, what four? Had a Man, or, &c. four Faces, had not each Cherub a Body of four Bodies united, and four Faces? Is there any fecond, third, or fourth? Will fuch curfed Infertions as thefe make a Cherub one of the four Vifages; or that each of those Creatures were alone or diftin&t from each other; or that the Faces of the Man and the Lion were not joined? v. 6. Every one (Animal or Cherub) had four Faces (fo there were fixteen Faces, four on each Side) and four Wings to each of them (fo 64 Wings) v. 8. cited Ufe of Reafon recovered, p. 61. And there appeared to the Ufe of the Cherubim, the Exemplar of a Hand (the Power) of the Man under their Wings, on their four Sides, &c. He charges the Author of the Sermon for leaving out, Ch. x. 9. which to turn his Impudence, confutes not that Author but the Obfervator, fhews that Animal and Cherub is the fame. And when I looked, behold the four Wheels

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by the Cherubim, one Wheel to one Cherub, and another Wheel to another Cherub. Each Cherub had the fame four Creatures joint, and their Visages above; but they were fo placed, that one Visage had the Conduct of the Wheel in one Cherub another in another; and the other three Vifages in each Cherub concurred in each Act; and that even the two Vifages which were joined, had each a Wheel, and in many Cafes, and with the Concurrence of the other, acted each a distinct Part. So Ch. x. 7.

As two Cherubs, each confifting of four Creatures, one at each End of the 5, were neceffary to exhibit the making of the Covenant, regarding the Sprinkling of the Blood, &c. fo four Cherubs, each with the four Creatures, were neceffary to exhibit the Administration in the Execution of each of their refpective Parts; fo that, as above, one Creature in each Cherub might have his Wheel his Part, fo that all the other three might concur, go the fame Way, go with his Wheel: And as all the four joined, are called a Cherub ; fo one of the Creatures is called a Cherub ; as Ezek. x. the Bull. Ch. xli. So two the Man and the Lion.

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The Obfervator infolently infults Mr. Catcott, and afferts, there is nothing to the Purpose in Ezek. Ch. xi. Is not v. 22, 23. to the Purpofe, That the Glory of the Aleim of Ifrael was above the Cherubim, and that he went from the Midft of the City, and food upon the Mountain, which is on the East of the City? And that there was nothing to the Purpose in Ch. xli. Is not v. 18, 19, 20, 25. to the Purpose, where each Cherub had but two Faces, the Faces of a Man and the Faces of a young Lion? His admired Philo was not fo impudent as to talk at this rate, to confound the Original, and the Emblems, cited in Glory or Gravity, p. 107. Philo, p. 665. " It pleafed God therefore to erect a Tabernacle, a most holy Building, whofe Conftruction, &c. Mofes by divine Oracles had learnt in the Mount, by contemplating in his Mind the incorporeal Ideas of the future Edifice; according to which, as an intellectual Model, the vifible Copy was to be planned out. P. 666. For the internal Parts (of the Columns) looked towards the inmost Parts of the Tabernacle, which are Symbols of intellectual things; the external are turned towards the outward Tabernacle, and fignify fenfible things. P. 11. What the