Light together (without the Mixture of Spirit, as it is in every Part of this Syftem, except behind the Orbs) could not appear otherwise but like Fire. And that it fhone or fent forth a Brightness, a Splendor of leffer degree, vifibly diftinguishable, and often mentioned; and 'tis feveral times expreffed, that the Figure of this Perfon was in this Light, and perhaps it was at other times included in the Appearance, under the Term Glory, without Defcription. And this Splendor was afterwards vifible in the Perfon, the Glory represented. This has been partly fhewed in my Effay to the New Hiftory of the Bible, as far as the Tranflation in ufe would carry it, and in my other Writings occafionally; but being now my Subject, I must explain it more particularly.

Though all Places, Things, and Beings, are always in the Prefence of that Person who could redeem Man, and continually fubject to the Irradiation of his Power; yet this Emblem reprefented, as one must exprefs it, that his Eyes were immediately fixed upon that Place; that he faw their Miftruft of his Power, or what else occafioned it. This fhewed that his irradiating Power acted then and there, and confequently that it was able to act in any

Place, at any time, to perform the Actions in queftion. That this was well underfood is manifeft; because at first Sight of it, without asking any Queftions; whenever it appeared, it infallibly determined all Difputes, produced at leaft Fear and outward Submiflion in the most obftinate, made them fenfible of the immediate Prefence of the spiritual Power of that Perfonin that Place; and to the Faithful was the Evidence of their Happiness here and hereafter. Though the mechanical Power in Light, produced by Irradiation, effected in the fupport of this Syftem by Compref fure, Gravity, &c. whofe Beneficence is diffused from the Center to the Circumference, was well known to be his material Power; by which, as above hinted, by the Action of that Light in Expansion, he formed this World, Creatures, &c. as well as Rules in it; which is a continual Emblem of his fpiritual Power, and of his Perfonality, wherein he, the second Perfon, was represented: And, though at the time of several of the Appearances of this fupernatural Emblem the Glory, they had the Pillar of the Cloud by Day, and Fire and Light by Night; yet, as the Superiority or Controul of the material Agents and their Powers, had been contefted, this

prov'd to Sense, that the fecond Perfon had not only power to controul the mechanical Power in the Names, and produce a fupernatural Motion of Light in the Matter of them, but even to represent or exhibit the Emblems of the three Agents in them, the Cherubim, and fecondarily of the Trinity, of which he was one; and himself in the Figure of a Man placed above them on the Throne, and vefted with the Expanfion, &c. the Infignia of their Power, and confequently with the Power of the Trinity. And, as every Appearance exhibited, or Action perform'd typically, look'd back to the original Power, and the Terms fettled by Covenant, and forward predictively to what was to be accomplish-. ed; and as each Perfon appeared and acted typically in his refpective Emblem, fo this fhew'd that Chrift exercised this Power; fo fhould be able to accomplish what he had covenanted to perform.

Jehovah, the Name, is emblematically faid to go into the Cloud, to dwell between the Cherubim in S. Sanctorum on

the propitiatory Seat (the Coverer, the Expiator, a young Lion) the Ark and the were of the fame Dimenfion. The Ark I fuppofe, as the Table, had a Ledge of a hand-breadth about its top, and a Crown

Crown of Glory placed upon that Ledge; fo the ftood upon the top of the Ark, within the Crown; fo the Irradiation, fupernaturally, was from the , or from him upon it: fo upon the Chariot, which reprefents the Administration; fo under the Feet of the Figure of the Man, about his Head, of which below. So this Perfon fays, Exod. xxv. 20, 22. That he would there meet Mofes and give Directions; so ib. xxix. 42. And I will meet there the children of Ifrael, and be fanctified in my Glory (or me the Glory) Numb. vii. 8, 9. That he spoke to Mofes from thence : So Levit. xvi. 2.- ·Speak unto Aaron thy Brother, that he come not at all times into the holy place within the Veil, before the Mercy-Seat, which is upon the Ark, that he die not: for I (the Light, the Glory) will appear in the Cloud upon the Mercy-Seat.

ἐσ By

The Jews fay, Schind. Lex, p. 830. the Prefence of God is meant the Glory of God which appeared in the Holy of Holies between the Cherubim, of which at the End of the Gemara, ch. 1, &c. Boderian's Syro-Chald. Lex. 7 in the Hebrew is to Honour, Glorify, Lev. x. Pfal. xlix. whence Glory, by which Name, in their Myfterious Books, they

mean

mean the Divine Prefence or Shechinah.” The Apoftate Jews have impos'd upon themselves and us, by concealing the defign of the Cherubim, in changing the diftinguishing Epithets of Name, Glory,

c. with Jehovah for Shecinah, and making this Emblem of the second Perfon, the Name Jehovah, the Glory Jehovah, &c. the only Person which existed or dwelt there; and infinuating from thence, that there was no more Perfons but one in the Effence exifting. I fhall fhew them, that there was three Perfons dwelt there emblematically with the Emblem of Man, which was to be taken into the Effence, So Buxt. Chald. Lex. 2398. "They had five things in the firft, which they wanted in the second Temple; the Ark, the Mercy-Seat, and Cherubim were the first thing: the Divine Majefty the fecond thing: the Holy Spirit, which is Prophefy, the third. thing: the Urim and Thummim, the fourth thing; Fire from heaven the fifth thing." And they fay this Glory always dwell'd upon the 5. 'Tis certain it was present there upon occafion, perhaps fometimes in a Cloud. This Glory was also with the Cherubim, when they were fupernaturally exhibited abroad, becaufe they then had no Temple there: fo they are called Heb.