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Y. such as would carry on the Scheme." I pretend noć to know any thing of the Designs of Providence, but by what is revealed; and if it had been written that Christ had said to the Holy Ghost, Let my beloved Disciple baffle that vain Phi. losopher; let him write more beautifully in Greek than eyer Man did; let him manifestly and clearly describe who I, the Word, am ; who thou, the Spirit, art; and who he, the Father, is ; so the Trinity, by the Types. Let him shew, with that majestick Softness which is in him, by what means Man is to be saved, and wherein his Righteousness consists; and all the Points he, and all such have evaded, or shall offer to evade; one cannot conceive how it could have been written more properly for the purpose; upon which Word, below.

They have now found out Properties in Matter, that they need not be beholden to God for forming this System ; nor for his Agents. This outdoes 'Philo: They imagine, as he did, that they have no occasion for the Tree of Lives, nor any Temptation to eat of the Tree of Knowledge; that each has a Faculty in himself that he calls Reason, which without the help of acquired Knowledge from ScripG2

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ture, or any other Help, can make him wise enough. These Fools have said, that there needs no Aleim ; beg to be excused from being beholden to the Aleim ; they have no occasion for their Help. And left it should be suspected that there are any such, or that they need any such, they will but allow one Person to exist in the Effence. Indeed to such there is no Saviour in the Aleim; and it seems to be the highest degree of the Sin against the Holy Ghost. They think that they need only be tolerably civil to their Neighbours, and nor in jest with God; and, for that, God is bound to give them eternal Glory : And such Stuff as this passes, with that one Condition, thar Man may not be obliged to any other Being for what he has here, or for saving him, but that he may have the Glory of saving himTelf.

Those who speak plain, insist that they are Free-Agents, they have a Right to think, speak, and act freely; and if they cannot have what they will, and do what they will here, many of them are so civil as to do what others should do for them. And, if they are not to have the same Liberty in the next World, as they have in this, they are resolved not to rise again.

So the new Schemes are; believe Imaginations, be saved by Creatures, or a Creature; or, you may do enough to save yourselves; or, it is not worth the while.

I had some Years ago written a Treatise to shew the Design couched under the Appearances and the Figures of the Cherubim, dc, and of setting the Figures of them in the S. San&torum; I have been forced to mention several Things relating to them upon several Occasions fince, in Tracts which I gave preference to that; and now I am called upon by a Friend, greatly curious and inquisitive, to shew why there. should be two of them, one at each End of this, which is called the Throne of Glory, the Seat of the Propitiator. The Figures of the Cherubim were represented in many. Places in the Tabernacle, and Temple, extant to publick View; and all were to see, (as I shall shew it was the Mystery of the Trinity. But what was exhibited here in the S. Şan&torum, the Manner of making the Covenant, and beholding the Faces of each other; of looking upon the Place of the Coverer, where that Covenant was typically ratified, was not then to be visible; not to be approached by any but the High Priest, while it was in the Tabernacle, when it was by him to be veiled, in order,

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to be carried by the Levices; or unveiled, when he entered and sprinkled the Blood towards it, and them, once a Yeat; and was then to be partly veiled with Fume of Incense. So, rather than leave this short, I must borrow here, (though I should be forced to reprint it in its Place) because the chief Mystery lay there. Buxtorf. Arca Fæd. p. 151. « For as the Jews themselves confess, the Ark, with the Mercy-Seat and Cherubim, was the Ground-work, Root, Heart and Marrow of the whole Tabernacle, and consequently of the whole Levitical Service, which had a Reference and Respect to it. Sibyl. Orac. doc. p. 311. Targ. Hierof, Arise, oh Word of the Lord, with the Might of thy Strength, &c. for the Ark, with the Cherubim, was the Pledge and Sacrament of the Divine Might (or Mighty one) being propitious to us.” This they might truly say; for the Scripture calls the Ark, or these together, the Ark frequently of the Testimonies of Jehovah, of Jehovah Aleim, of the Aleim, of the Purifier Jehovah; several times of the Purifier of the Aleim ; once of Adonai Jehovah; and once of the Holy One; so the Ark, and upon it the Cherubim of Glory. Buxtörf. p. 99.- Josephus, in his Antiquities, says, the Cherubim on the MercySeat were Figures of winged or flying Animals, of a new Kind, never seen by any Man. The Figures of these Mofes, says he, saw on the Seat of God, which the Jews call 712.7 XD) the Throne of Glory Book viii. c. 2. Of what Kind these Cherubic Figures were, no one can tell or guess. - Bod. Lex. 188. Zohar upon Exodus-The Ox, the Eagle, the young Lion, and the Man, are the four Animals of the Chariot of the blessed God. P.lxviii. 18. The Lord is in them. Buxt: ibid. p. 191. Rab. Beckai on the Law, calls them the Type of the Throne of Glory, (of God) and the Habitation of the Divine Majesty. Buxtorf. Chald. Lex. 187. The Talmudists on Exod. xx. 23. Thou shalt not make any strange Gods with me; cxplain it thus-Thou. shalt not make after the Likeness of my Ministers, ministring before me on high, such as the Wheels, the Seraphim, the sacred Animals, and the ministring Angels. Roch. Haschana, fol 24. 2.'* 'Tis pretty strange that none of these, or others I have cited, nor any that I have seen, except one, will own what these Things meant. Nay, I think I. have seen a Passage, wherein they say it is nog lawful to speak concerning them, in

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