99 



therefore have been an emblem of the Trinity, unless we admit 

 of the absurdity of supposing the Godhead to have adored itself. 

 Again, we are led by this conjecture into a similar contradiction 

 with relation to the Cherubim of the tabernacle, between whicli 

 the Deity was said to dwell, and where even his presence existed, 

 visible, and independent of these signs altogether. But further 

 still, had the Cherubim been an emblem of the Trinity, it had 

 been a direct and positive infringement of the second command- 

 ment to have constructed it — a graven image of the Deity, such as 

 is expressly forbidden, § and could not therefore have been or- 

 dained by him. 



I think that the figure of the Cherubim, placed as it was in con- 

 nexion with the Shechinah in the Tabernacle, was a type of the 

 great body of the redeemed of the human race within the church 

 of Christ ; as the entire pilgrimage seems to be typical of mankind 

 struggling through the temptations and misfortunes of the world, 

 but assisted by the divine grace, in its efforts to attain the enjoy- 

 ment of promised happiness. It will further appear that this sym- 

 bol, together with the other devices of the tribes, and the Zodia- 

 cal signs, were copied one from the other, or instituted together, 

 to serve, among other purposes, as collateral emblems of the same 

 future congregation under the Christian dispensation. 



The Cherubim are acknowledged to have been a symbol of the 

 family of Judah ; and we know that the blessings which were 

 conferred upon that family, and the premisses given to it, were not 

 confined to it alone. The benediction bestowed upon Abraham is 



o 2 



$ I find that Mr. Faber rests much upon this latter argument, in combating Parkhurst's 

 opinion — See his book above quoted. V. 1. p. i27. 



