fuch as would carry on the Scheme." I pretend not to know any thing of the Designs of Providence, but by what is revealed; and if it had been written that Christ had faid to the Holy Ghost, Let my beloved Difciple baffle that vain Philofopher; let him write more beautifully in Greek than ever Man did; let him manifeftly and clearly defcribe who I, the Word, am; who thou, the Spirit, art; and who he, the Father, is; fo the Trinity, by the Types. Let him fhew, with that majestick Softnefs which is in him, by what means Man is to be faved, and wherein his Righteousness consists; and all the Points he, and all fuch have evaded, or fhall 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 Syftem; nor for his Agents. This outdoes Philo: They imagine, as he did, that they have no occafion 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 ScripG 2 ture,

ture, or any other Help, can make him wife enough. Thefe Fools have faid, that there needs no Aleim; beg to be excused from being beholden to the Aleim; they have no occafion for their Help. And left it fhould be fufpected that there are any fuch, or that they need any fuch, they will but allow one Perfon to exift in the Effence. Indeed to fuch 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 not in jeft with God; and, for that, God is bound to give them eternal Glory And fuch Stuff as this paffes, with that one Condition, that Man may not be obliged to any other Being for what he has here, or for faving him, but that he may have the Glory of faving himfelf.

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Those who speak plain, infift that they are Free-Agents, they have a Right to think, fpeak, 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 fhould do for them. And, if they are not to have the fame 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 faved by Creatures, or a Creature; or, you may do enough to fave yourselves; or, it is not worth the while.

I had fome Years ago written a Treatise to fhew the Defign couched under the Appearances and the Figures of the Cherubim, &c. and of fetting the Figures of them in the S. Sanctorum; I have been forced to mention several Things relating to them upon feveral Occafions fince, in Tracts which I gave preference to that; and now I am called upon by a Friend, greatly curious and inquifitive, to fhew why there fhould 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 reprefented in many Places in the Tabernacle, and Temple, extant to publick View; and all were to fee, (as I fhall fhew it was) the Mystery of the Trinity. But what was exhibited here in the S. Sanctorum, 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 Prieft, while it was in the Tabernacle, when it was by him to be veiled, in order.

to be carried by the Levites; or unveiled, when he entered and fprinkled the Blood towards it, and them, once a Year; and was then to be partly veiled with Fume of Incense. So, rather than leave this fhort, I must borrow here, (though I fhould be forced to reprint it in its Place) because the chief Mystery lay there. Buxtorf. Arce Fed. p. 151. "For as the Jews themselves confefs, the Ark, with the Mercy-Seat and Cherubim, was the Ground-work, Root, Heart and Marrow of the whole Tabernacle, and confequently of the whole Levitical Service, which had à Reference and Refpect to it. Sibyl. Orac. &c. p. 311. Targ. Hierof-Arife, ob 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 fay; 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 Je-. hovah; feveral times of the Purifier of the Aleim once of Adonai Jehovah ; and once of the Holy One; fo the Ark, and upon it the Cherubim of Glory. Buxtorf. p. 99. Jofephus, in his Antiqui

ties, fays, the Cherubim on the MercySeat were Figures of winged or flying Animals, of a new Kind, never feen by any Man. The Figures of thefe Mofes, fays he, faw on the Seat of God, which the Jews call 7123 &D the Throne of Glory Book viii. c. 2. Of what Kind thefe 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 bleffed God. Pf.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 Majefty. Buxtorf. Chald. Lex. 187. The Talmudifts on Exod. xx. 23. Thou fhalt not make any ftrange Gods with me; explain it thus-Thou shalt not make after the Likeness of my Minifters, miniftring before me on high, fuch as the Wheels, the Seraphim, the facred Animals, and the miniftring Angels. Roch. Hafchana, fol 24. 2." 'Tis pretty ftrange that none of thefe, or others I have cited, nor any that I have seen, except one, will own what these Things meant. Nay, I think I have feen a Paffage, wherein they fay it is not lawful to speak concerning them, in which

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