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$tween Jehovah on the one part, and Abraham and his faMiscmily on the other part: so that this appearance is represent

ed as the divine Oracle, in which Jehovah commands Abraham to walk before him, and to be perfect, and promises

thereupon the blessing of his Covenant to Abraham. AbraDa ham receives this Oracle with religious reverence and wor

fhip. And throughout the whole Oracle there is an exact conformity to the character of Jehovah Elohim, as the sovereign Difpofer of the blesings of Providence, as the Author of the Peculium in his fanily, the Covenant and Sacra. ment of that Church, and the Object of their religious worship, and obedience.'

In the xviiith chapter of Genesis, is another remarkable account of a divine appearance, where, besides the three men who came in and did eat with Abraham, it should seem as if the Divine Majesty appeared, in the usual form of the Shekinah; for Abraham jtood before fehovah, before the Divine Majesty who had fpoken to him, discoursed with him, and in whole presence he still continued. In this appearance Jehovah is represented, as the God of Abraham, who had promised to

blefs him, and would be faithful to the Covenant he had 6 made with him. That he is represented as the person from

whóm Abraham was to expect his blessing, who was the

proper object of Abraham's worship and prayer, who was calco the Lord and Judge of the whole earth; who had the fupreme power, and could by his Providence fave and de

aroy all which circumstances, how ignorant foever Abra? ham might be of the quality of the persons, who appeared • to him at the first, are very plain in the account that follows of the appearance itself.'

The next appearance taken notice of by our Author, is that to Moses, in a Flame of Fire, out of the Bush. Concerning which he observes,

That it was a proper appearance of Jehovah Elohim, that special appearance, which is called the Shekinah, in a & fensible manner.

to One part of the appearance was sensible to fight by a + Flame of Fire in the Bush.

Another part was sensible to the ear by the Voice of an + Oracle, • In which the person appearing stiles himself the God of Abraham, Isaac, and Jacob; the God of the Hebrews, or • Israel, Jehovah Elohim, I am that I am that is, in the most natural and easy interpretation, the Eternal God; the God of Israel in covenant with the Jews as his Church and

Peculium,

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« Peculium, the Object of their hope and worship; to whose presence direct religious worship and adoration were due.'

In the fifth section, the appearance mentioned Exod. xiii. of a Pillar of a Cloud by Day, and the Pillar of Fire by Night, is considered. The characters given to Jehovah, the per' fon appearing, are much the same with the characters men• tioned in the former appearances ; such as God, and parti

cularly the God of Israel; and they are only varied in ex• preffions, and instances of his favour and blessing, fuited to

the then particulat state of the Jews and their deliverance. • Thus he is represented as giving forth the Oracle to Moses, s and direction to the whole people ;" as promising protection ' and deliverance from the power of Pharaoh and his hoft;

with a design, as the Oracle itself expresses it, that the EgypStians may know that I am Jehovah. He is accordingly ac• knowleged by Mofes and the whole people, as the proper • Object of their praise and worship, as their God, and as « the universal Lord of all," Before we mention the next appearance, we shall take leave to recommend, to thofe who may have read Toland's works, (in which are some absurd remarks upon the Pillar of Smoke) The critical, historical, philosophical, and theological Remarks of Elias Benoist, upon that Author's Dissertations. This Melange de Remarques, &c. is in French, and was printed at Delft, where the author was Pastor of a church, in the year 1712.

The next instance produced, is, of the appearance in Mount Sinai, « The occasion of it, the number of persons to whom • it was made, and the great folemnity with which the Oracle

was given, shew it was one of the most proper and folemn

appearances mentioned throughout the whole Old TestaCment,

As to the manner of it, it seems in some respects different from any we have yet observed." We have met with an 6 audible Voice, the appearance of Men, Fire burning in a < Bush, yet not consuming it; a large Cloud, one side dark,

and the other light: but in none have we met with Thunder ings and Lightnings, and the Voice of a Trumpet exceeding

loud; such a thick Cloud, and such vehement Fire, that Mount « Sinai was altogether on a Smoke, and the Smoke afcended as the * Smoke of a furnace, and the whole Mount quaked greatly. ç Here then was so fearful a noise of Thunder, and appear.

ance of Lightning, such a mixture of Smoke and Fire, at6.tended with fuch dreadful Sounds, as shook the whole Mount,

No wonder it made the hearts of all the people to tremble, and Mofes himself exceedingly" to fear and quake.

The

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The character the person here affames to himself, is, that of Jehovah. He ftiles himself, and is all along stiled by Mofes,

Jehovah, and is acknowleged under that title by all the Children of Israel. He is represented as that Jehovah who had delivered them from the Egyptians; with whom they $ were to enter into a Covenant as their God, and who there• upon accepted them as his Peculium ; upon account of 6 whose appearance they were to fan&tify themselves in the

moft folemn manner; who was in particular the Author of § their Law and Religion, and in an especial manner, of the

most sacred part of their Law, the Ten Commandments : 6 and Mofes afterwards mentioning the senfe which the Chil

dren of Israel had of this appearance, Deut. v. 26. ascribes s the title of Living God to him: a distinguishing character $ of the true God among the Jews.

Finally, of this Person, who thus gave the Ten Comomandments, we are to understand the firft Command: Thou

balt have no ather Gods before me.--as the God whose Unity was one of the firft and principal Articles of the Jewith • Faith and Religion, according to the words of Moses con

cerning him, Deut. vi. 4; 5. Hear, Israel, the Lord

our God is one Lord; and thou shalt love the Lord thy God * with all thine heart, and with all thy soul, and with all thy

might.

Not unlike the former instance, is that of the Cloud, or Glory of Jehovah, entering the Mishan, Habitation or Tabernacle; for the residence of the Shekinah, Exod. xl. The next remarkable appearance is, the entrance of the Shekinah, or Glory of Jehovah, into Solomon's Temple, 1 Kings viii. This was an establifhed building, or fixed temple in the capital city, Jerusalem ; whereas the Tabernacle, as a fort of tent, was a moveable dwelling. It is so much the same with the former, that if there was no other reason, we might thence fafely conclude it was a proper divine appearcance of the Shekinah,' From Solomon's address to this God, he appears to have been the God of Ifrael, the only true God, to whom there is none like in heaven above, or on earth beneath,

Our Author having brought down the appearances to the full settlement of the Jewish Church, and the state of Religion and Worship under the Temple, proceeds, in the next place, to consider the prophetic representations of the fame divine Appearance after this first Temple was destroyed, and while the fecond Temple wanted the Shekinah, until the most glorious of all Shekinahs appeared in the presence of the King

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character of the one father, or ap

Israelites not to eat the finew of the thigh, and their reason for it; all weigh strongly against the supposing this appearance not ty have been that of the Lord: but leaving this to the determination of our Readers, we now return to Mr. Lowman ; who proceeds to consider the Vision of Ezekiel by the 'river, of Chebar. Chap. i

Here also is the likeness of a throne, and the likeness as the appearance of a man; which our Author fays, was not so the Ihape and form of an human body, but that from the appearance of his loins even upward, and from the appearance of bis loins even downward, the Prophet saw as it were, the

appearance of fire, and it had brightness round about. But did the brightness, or the appearance of fire, destroy the appearance of a man? Could not the shape and form of a human body be preserved under the brightest appearance? Are not the loins of a man expressly mentioned, and is not the whole figure said to have been the likeness as the appearance

a man sitting on a throne? This figure representing the Lord fhews the absurdity of supposing the Cherubim who were beneath the throne, to be a representation of the Trinity. By their situation, and by the perpetual use of the word in Scripture, it should seem to signify no other than guard; as we observed in our account of Mr. Taylor's Hebrews Concordance. See Review for July 1756.

We come now to the visions of Daniel, vii. g. Here also mention is made of hair, and head, and feet, and a garment like snow; and this person who sits on the throne of Judg. ment is manifestly diftinguished from the Son of Mari, who came to the ancient of days, and was brought near before him, and received from him, dominion, glory, and a kingdom. Hence our Author concludes, that the old Shekinah could not have İsrael. But then he would have the appearance of the Son of Man, to be a signification of the future Shekinah of the lecond Temple; which is not confirmed by any words imply. ing a Shekinah in the manner in which the Son of Man is said to approach the ancient of Days.

The last appearance our Author takes notice of in the Old Testament, is that in Zech. i. 8. his interpretation of it is as follows.....

The Prophet saw some considerable Angel, attended with others, as horfemen, among myrtle trees in a bottom, as if refreshing themselves in a Thady valley, or myrtle grove. . Besides these there was another Angel, who came nearer to

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