by Philo, that there were fome of their Religion before Philo. He fhews from the New Testament, that the Sadduces were before; and, as another Piece of his Wit, that they denied that the Cherubim were either Angels or Spirits, (none ever thought they were either) What they denied, I suppose, he has feen in the Religion of Satan, p. 52, 53, &c. If Philo had not convey'd what he has done, notwithstanding the few Hints in the New Teftament, his Children, nay even the Maforites, would often have been at a Loss to have found Evafions to the Text,

He, p. 29. wanted an Opportunity to fhew, that Philo had the fame Sentiments of the Trinity, as he has, Excellent Notions of the Trinity, of the Logos; fo the Heathen Plato; and that antient Herefies were either concerning the Trinity in general, or one Perfon in partiçular. He has declared what he would have made Herefy; but we will take no fuch Evidence. I suppose, 'tis one of the Proofs of the Ill-nature of our Friend, that, after the vaft Labours of Dr. Mangey, the charitable Difpofition of his Subfcribers, to whofe Judgment, I fuppofe, the Obfervator fubmits, that he

will

will not allow Philo to be an Orthodox Chriftian.

21. The Sermon fays Carath has never any other Signification but to cut, or to cut off. The Obfervator fays, this may be allowed, when 'tis not joined with the Word or Covenant, but not then. This is a mighty Conceffion : we have allow'd, that when the true Conftruction interfered not between Apoftates and Chriftians, they were used; and when they proved the chief Points in Christianity, they were altered. He makes the Covenant eternal, when he fays, there was but one. So Man could not then be a Party. We fay the Covenant was before the Creation, and between the Rubbim, fo Aleim; and the chief Affair between the Aleim and Men, was to exhibit the Covenant, and cut off the Purifier. What Reasons for altering thefe Words? The Obfervator fays, in Latin, the Verb ferio, &c. which had been explained by the Author of A Letter to a Bishop concerning fome important Difcoveries in Philofophy and Theology.

to purify. The ברר or בר is from ברית

Obfervator fays our Lexicons all derive it otherwife; but tells us not from what ; then brings his Catsfoot, to prove, by the

Points of the Apoftates, or other Languages, that he has a ftrong Inclination to make it a Participle paffive purified. It is indeed the merrieft Jeft of all, that he, who talks of finding Faults in Conftructions, pretends not to know, that a Hebrew Word conveys the Idea in the Action, Perfon, or Thing, and fo is applied to each Action, Person, or Thing, that has the fame Idea. And that though a Participle be fometimes used for a Name, when Paffive 'tis always diftinguished by a Vau in the third Order; and, that in defpite of Pointing, this Word is applied, Pfal. ii. 12. to the Pure One, that joint Perfon, who was to be Jehovah and Adam, with a Precept to pay him that Adoration, which, in Hebrew and Greek, was paid by the Word Kifs, and is apply'd to Soap; neither of which was purified, but each a Purifier: and yet for all his Jeft, Soap was not cut off, nor was it Chrift. If this Word had belonged to one of Philo's Powerful Ones, or to one of Clarke's two Creatures, it must have been purified. P. 33. He congratulates the Dif coverer of the other Titles of the Redeemer with the Jod, inferted in the third Place, calls it an ingenious Obfervation (a high Complement to one of his Madmen.) But though fome of them be Epi

hovah Alcim of Ifrael, who dwelleft in the Cherubim; thou art Aleim, thou only of all the Kingdoms of the Earth; thou madeft the Names and the Earth. So Pf. xviii. 6. I called upon Jehovah, and cried to my Aleim. And he rode upon one ficut a Great One, and did fly, and was feen upon the Wings of the Spirit. Ezek. x. 20. This is the Animal I faw instead of the Aleim, at the River Chebar, and knew that they were Cherubim. Ezek. xxviii. 14. Thou art like a

הסוכך,The Anointer ממשח Great One

Protector. The Apoftates used the Word

in their Evafions, cited Hebrew Writings perfect, p. 331. "In the Book of the Sanhedrim-a certain Heretick faid to R. Idi, it is written, Exod. xxiv. 1. And he faid unto Mofes, Come up to the Lord; come up to me, he fhould have faid; if there are not two Gods. He faid unto him, This is Methathron, whose Name is 137 like the Name of his Lord;" fee the rest, fo p. 333. Nizzach vetus, 135. Exod. iv. 16. Thou shalt be to him for Aleim. Chaldeus (Targ.) "fubftitutes 27 for Mafter," fee the reft. This Word a little before, when Chrift came, and ever fince Chrift, has been abufed and mifapplied to the Apoftates, and to those who

1

have studied the Oriental Languages. They have affumed the Name, taken upon them to fet afide Chrift, to place themselves in his Stead, to direct Men what to believe and do, and have been great Masters and Teachers, as Maccab. i. 14. to fet up the Heathen or Apoftate Religion. He trys what the Apoftate Jews can fay, they have writ Volumes, but can fay nothing. This will not serve the Obfervator's Turn, he must have to be a Root; fee Citations, Glory or Gravity, p. 114. from Servat. Galil. Spencer and Philo. p. 107. "There is Reason therefore to think that Cherub among the more antient Hebrews fignified Power." This will not do neither, he will have it from Arabick, or bring us one Hebrew Word for another, and tell us it is Arabick. Marius de Cal. 27" A gencral Name for every Figure-of four Animals and 27, a Note of Likeness, and an Infant, one growing; a King, from his Greatness and Dignity. Arab. Cherubim the fame as in Hebrew. Arab. Carab, to prefs, comprefs, afflict, grieve, weigh down, tire out. Schindler, the fame. Caftel, the fame, and 1719 Cherubim, the Chiefs of the Angels-The Arabians tell you many fabulous things about this Word, being ignorant of the Force of the Hebrew. B b 2 Word