Word, Gig." But these will not yet serve him, he wants to hook in p cited in Mr. H Ufe of Reason recovered, &c. p. 272. to join in Conflict, or, &c.

is used in Sacrifice, Lev. vii. 11. & al. the Offerer with the Sacrifice, and none elfe approached, and was, and is used for Believers receiving the Sacrament. Marius, Heb. P to join, &c. Arab," the fame as the Hebrew." Obfervator's Notes, p.20. Caftel.p.1797. Caraba, Num. 6. This is like the Hebrew Verb Quarab, for "Letters of the fame Organ are often changed for each other," Bythner's Heb. Gram. R. 1.-"Approaching the Divine Majefty. Placed near the Divine Majefty,” and cites Texts. The fame Caftel. for fear this fhould not do, has the Impudence under a Arab, to give that Word alfo, after he has given it the fame Sense, as the Hebrew feveral times, to infert "Draw near ; drawing nigh; nearness." Byth. Reg. 1. is falfe, and deftructive of the Certainty of theText. And every Inftance is fhewed to be false, in one or more of the Translations, in Marius de Calaff. and his often is false, without Exception, where it would change a Root.

"Tis certain a Writer or Lexicographer, who had taken the Words of Arabick by

Pro

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 Miftake as this. But Gaftel, who is the most averse 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. Sp

or for drawing near to, he approached;" and another below, " he came p 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 perfect, 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 fome, I fuppofe two, ap cach 27 Ap

Bb3

proacher

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 thefe Faces; but within that, the Blood was sprinkled, and the Incense 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 Presence, nor that the High-Priest 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 fet afide the exprefs Texts of Scripture, he tells you 2 is in fome Senfe Great, greater Part; but he prefers the Arabick, those 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 last, 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. I find, 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 ftanding Declarations, that Jehovah Zaboth is in three Perfons, and that Bb 4

each

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 Mafters will not let him pronounce, or let Jehovah fignify any thing but 8 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 praife 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 país, about ten Pages further he begins with Ezekiel's Vision 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 else, had picked up. I can fhew him Volumes of fuch, writ by his Brethren,

to