tures, and not Emblems of those who were uncreated (Man excepted) and had not a Prefence of those they reprefented in them, what Bufinefs had they upon the Throne, with the Lion and the Lamb, the changed Name, who were in the Midft of the Throne and of them?

If they were Creatures, how comes it that they are defcribed to be full of Eyes, as the High Prieft's Garment was, and as the Cherubim, Ezek. x. 12. were? Nęver any Creature had this Attribute, but the Lamb, in whom this was fulfilled, who both in the Old and New Teftament had seven Eyes.

And he [the Lion, and the Man the Lamb] came and took the Book out of the Right-hand of him that fat upon the Throne The four Beafts and the four and twenty Elders fell down before the Lamb. Did he not by opening the Seals, typically exhibit the Manifestation of the Redemption of Man, the bringing to View what lay hid in the Decrees of the Aleim? Did not the typical Prefence, under the Law in this form, furrender to the real Prefence of the Effence in Chrift, the Lamb under the Gospel?-Having every one of them Harps and golden Vials, full of Odours, Incenfe, which are the

3

Prayers

Prayers of Saints; which was put into the Hands of one Agent, and he offered it for all. According to our Obfervator, these four were Angels or Apostles, or three of them Emperors, and the Elders were certainly Men. I doubt, the Obfervator has learned fomething more of the Jefuits than Juggling; perhaps he may want the Prayers of canonized Saints or Abfolution, every Month, as his Brother Toland had, when he writ as the Obfervator doth. I wish he may make as honeft a Confeflion before his Death as Toland did. If we allow him, that any of thefe could make the Prayers of the Saints acceptable, (or if from modern Writings, we allow them to be Guardian or Tutelar Angels) we establish Popery. It was the Bufinefs of the Aleim and typical Priefts, to make the Prayers of the Saints fit to be offered to him who could make them be accepted. The Incense, the Actions of Christ, which made the Prayers of the Saints acceptable, had filled the Hands of the Priefts, and had as a Type been offered before these typical Faces, to make them fmell sweet, and was in their Power, and now they were to Surrender, to give it up to him who offered the real Incense.

And all the Angels food round about the Throne, and about the Elders, and the four Beafts. The Obfervator's Tool pretends, for he knows nothing but what the Apoftates tell him, that the Powers in the Air, which, they fay, were created, and Mofes fays were mechanically formed the fecond Day, were Angels, and make the Cherubim fome of them; and fo Jehovah Aleim Zaboth, Lord God of Angels.

He finds the Definition of Jehovah in the Sermon, a Being with Powers, or that which cannot but be, and Being must have all active Perfections. He is reduced to the pitiful Shift of taking one Part of the Definition, and leaving out the reft, to make a ftupid Comparifon between the Perfections in Jehovah, and Philo's Deus; and what he calls his two Powers, which were perfonal, and as hath been proved, must be powerful Ones, though there were four in each of the Cherubim, or in cach Cherub. If he will allow them to be a Species of Intelligent Beings out of this Syftem, and that the Apostle St. John is here speaking of them, (though he knows not whether they were or no; as you may fee Hebrew Writings perfect, p. 450, 451.) how

could

could all of them be round about the Throne, and four of them upon the Throne? If they were Evangelifts or Elders, how could twenty-four be about the Throne, and four of them upon the Throne? If three of them were Emperors or Kings, what had they to do, or the Evangelifts, or Angels, with that Perfon of the Ef fence, which was in Man, and the Man called the Lamb upon the Throne; or how came any of them to be full of Eyes? Oliver's Porter never came up to this Degree of Madness; this in poor Mede, who could do nothing elfe but copy from Rabbies, was copied Madness. But 'twas in the Apoftates, a Mark of Despair, and of ftudied Malice, to all Beings, who have a Poffibility of acquiring Happiness. These Figures are conftantly called by Believers and Heathens Aleim; and fo the Significations of them muft ftand or fall together. If two of the Aleim were created Angels, how came they there at the Creation before the fecond Day, before they were created? And if they had been created before, what had they to do with, or what could they do in Creation? Could not thofe, who were full of Eyes, fee better who was in the Lamb, which had been flain, and was alive, when they paid Cc 4

the

the fame Worship to him as they did to eos, than the Owls the Obfervators?

The different Times, fo Scenes, each Vifion exhibited, the Difference in Expreffion of the Objects worfhipp'd, why fome worfhipp'd at one Time, and not the others, &c. Of the comparative Degrees of Worship, fome of thofe exhibited, paid: The different Declarations the feveral Parties exhibited made, what those several Differences fignified, are to be proved from other Parts; fome of them now writ, but not publifh'd, which I fhall not meddle with, left the Obfervators serve me as they did Mr. Catcott, about the Titles of Chrift with the Jods in them.

He, p. 28. fays the Sermon fays, Phi1o was the firft Perverter, by his Allegories, of the Hebrew Scriptures, and was the common Parent of all Herefy. He 1ays no; Philo has faid, there were fome before him who dealt in Allegories, &c. If he had not faid fo, he had stood the firft upon Record. Where is his Evidence? Well, the Books either never were, or are loft; Allegories were inUfe: Well, does he fhew that any of them perverted the Scrip tures? No. If he was not the first Practiser, he was the firft Publisher; fee Glory or Gravity, p. 97, He endeavours to prove

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