Pronounciation of the Speakers, if there was a Likeness in Sound, and put them into the Letters of the Alcoran, which have not the fame Powers as the Hebrew Letters, might have done all he could, and have made fuch a Mistake as this. But Gastel, who is the most averfe to these Truths, of any Pretender to Chriftianity I ever faw, who has not given any Conftruction of Jehovah, nor mentioned Aleim in his Hebrew; has in the most impudent manner, p. 1797, under Caraba Arab. Num. 6. printed 1. q. ar. p

or for drawing near to, he approached;" and another below, p" he came near unto him, and contracted an Affinity with him;" (which carries what the Obfervator would be at, a great way too near) and both are contrary to the general Ufage of the Word 7 by his own fhewing, unless he would give them fuch Offices, as the Apoftate Jews would give to them, (cited Hebrew Writings per'fect, p. 330.) Angels of the Ministry, that is, thofe who ftand in the more immediate Presence of God." And fo makes

קדש קרשים what Mofes and Solomon called

to be for, and denominated from the Prefence of his Deus, and the Figures of some, I suppose two, cach 7 Approacher

Bb 3

proacher with four Bodies united, four Vifages, &c. and I fuppofe their Prefences in thofe Figures; for the Substances of them according to him must be in Heaven, near the Effence of his Deus, and fo that not only the Sacrifices, Prayers, &c. without, were made jointly to these Faces; but within that, the Blood was fsprinkled, and the Incenfe fumed before thefe Faces, or the Presences in them; and that Chrift now exhibits the real Blood, and the real Incense, before the three Vifages of his Deus, and these two Angels in Heaven. This is full of as many Abfurdities, as his Alaha, in his Participle approached, joined. This could not be by their own Right, if it had been, it must have been by Appointment. Even his placed the Cherubim near Eden, if it had been true, would not do, as he dare not say the Effence was in or near Paradife, unless he makes that Species of Prefence which dwelt in the Cherubim, dwell in them, and that he dare not fay, nor dare he make Angels the Seat, and the Carriers of this Prefence, nor that the High-Prieft fprinkled the Blood and fumed the Incenfe, before the Faces of Angels, nor dare he apply what is faid, Mat. xviii. 10. In Heaven their Angels (Agents) do al

ways

ways behold the Face of my Father, which is in Heaven. He may apply if he pleases, 1 Pet. i. 12. Which Things the Angels defire to look into. I had like to have forgot, as a Bull is called changed into it must be one who approaches the Divine Majefty. He offers this to set aside the exprefs Texts of Scripture, he tells you 2 is in fome Senfe Great, greater Part; but he prefers the Arabick, thofe which come near any thing; because all their Divines have followed the Oriental Languages, that is, of Heathens, Apoftates, Mahometans, or Papifts, and because almost all the Eaft are of their Opinion, and only we stand ́out. At laft, in the utmost Despair, they fall a raving against those who discovered and fhewed thefe Things. About ten Pages before, he talks of Cherubim and Seraphim, praifing (what he calls) the Divine Majefty. Ifind, Exod. xxxiv. 6. without mentioning the Appearance, Jehovah cried, Jehovah, Jehovah, El

and he finds, Ifa. vi. 1, 2, 3. faw an Appearance, his Lord Seraphim, and they cried one to another, Holy, Holy, Holy, Jehovah of Hofts. Thefe Exhibitions are standing Declarations, that Jehovah Zaboth is in three Perfons, and that Bb 4 cach

each is Holy, &c. So Pfal. xix. 1.cxlviii. 2.ciii. 21. Neh. ix. 6. The Hofts of the Material Heavens or Names, are an Exhibition of the Perfons and Powers of the Aleim, and are faid to worship them. I fhall defer what he takes from the Revelations a little. Thefe do not prove any Part of his Affertion, and I fhall allow him nothing upon his Word: I fuppofe, he doth not understand Hieroglyphical Reprefentations, and his Masters will not let him pronounce, or let Jehovab fignify any thing but 18 Lord, and that is applied to Man, and Aleim is but a Mahometan Word, and is a Name for his Deus: So for ought I know, he may make Jehovah praise his Divine Majefty. Thefe Things are fufficiently explained, and I fhall not re-print them for him. But as he knew this p could not pafs, about ten Pages further he begins with Ezekiel's Vifion as a new Thing, and after his Conftructions, of which prefently, he tells you, fome thought thefe four Beafts were Matthew, Mark, Luke and John. Then he tells you a Rabbinical Story, which a Rabbinical Commentator, who could not judge at all, or do any thing elfe, had picked up. I can fhew him Volumes of fuch, writ by his Brethren,

to

to get quit of the Cherubim by way of Prevention. But the Learned Mr. Joseph Mede, (to whofe Judgment he submits) fays that they were four Standards, and that St. John's Vifions were the fame, and cites Aben-Ezra, and two other Apoftates, (what had the Rabbies to do with the Apocalypfe?) that the Lion referred to our Saviour; the Ox to Trajan; the Man to Septimus Severus; and the Eagle to Maximinus; and makes their Agreement an Argument of the Omnifciency of God.

His Party already own, that he has outdone his Mafter the when he hath allowed that, p. 8. the Hebrew Scriptures are the Repofitory of all divine Knowledge; and has taken upon him to blufter and bully one, who has afferted their Meaning in this and other Points; and afterwards comes and fays, it may be this, or that, or nothing, and at laft refers his incapable Self to the Opinion of another who knew nothing, but ftill refers to others, &c.

All he produces from the Apoftate Jews, their innumerable Conftructions and Stories about the fame thing. all he afferts himself, his feveral Offers about one Object, are Proofs that either they, or

he