of which on the substitute they have just witnessed, in the midst of that fire they see living creatures moving up and down; not only uninjured, but having voices, and 'resting not day nor night saying, Holy, holy, holy, Lord God Almighty, who was and is and is to come.'

Let the reader, who has duly weighed the reasons, formerly assigned, for considering the Cherubim at Eden, in the tabernacle, the temple, and in the visions of Ezekiel and John, to have been the same -let him picture to himself such an appearance meeting the eyes of Adam—and then try to persuade himself that such would be unmeaning symbols to Him who had given names to the forms of which it was composed!

Adam and his sons must have understood them well. By us, who can only obtain an imperfect key to the language which explained them, they can only be but faintly appreciated. Yet the desciptions of them, and the references to them, in the Bible, are so explicit, as containing in figure that which constituted THE GLORY of the Old Testament Church, that we are encouraged, under that title, to inquire more particularly into the nature of the instruction conveyed by them.

CHAPTER XVII.

THE GLORY.

IN the preceding, as well as in the 6th chapter, some circumstances were stated, which seemed to authorise us to consider the Cherubim as a hieroglyphical representation of the Truth, and of the body, the Church, which maintains it. We purpose examining these authorities more closely in this chapter. In doing so, it is not our purpose to offer a critical translation of the hieroglyphics; for the language which contained the key to them has lain too long dormant to permit access, in all cases, to the primitive ideas from which it sprung. We purpose, therefore, merely to advert to some circumstances, in addition to those formerly noticed, which seem to justify the view then taken of the truths contained, or preached, in the Cherubic emblems; and to adduce other references and uses of the figures which incontestibly prove them to have been symbolical of the glorified body of Christ -the Church.

The Cherubim are denominated, by Paul, the Cherubim of Glory.' This title is very appropriate, for they were called 'THE GLORY' of the Old Tes

tament church. rested, was taken by the Philistines, Ichabodthe Glory is departed,' was the cry in Israel. When the Psalmist is celebrating, under the type of Christ, his deliverance from suffering, he uses, on more occasions than one, a phrase, which receives great elucidation by applying it to the Cherubic representation of his glorified body. In one place he says, that his mourning is to be turned into joy, to the end that THE GLORY may sing praise unto thee, and never be silent. Accordingly the Cherubim are described as 'resting not day nor night,' 'giving glory, honour, and thanks to him that sat on the throne.' On another occasion he says, 'therefore my heart is glad, and my Glory rejoiceth :' and, again, we find him calling on the glorified body to give thanks, in these terms-' Awake up, my Glory!' Ezekiel expressly calls the Cherubim 'the appearance of the Glory of the Lord.'

When the ark, on which they

As the Glory of God was to be made great in HIS SALVATION,' we may expect to find that Salvation declared, or preached, in any figurative representation to which the name of GLORY is applied in this manner; as well as to recognise, in that same representation, a fit emblem of the saved or glorified body.

Accordingly, the first and most striking combination in the Cherubim, is A LION AND A MAN on the right side. The phrase used by the Apostle Paul, the fulness of the Godhead bodily,' is almost a literal translation of this combination of figures: tantamount, as formerly noticed, to another expres

sion of the same writer, 'God manifested in the flesh.'

THE EAGLE, the winged messenger of heaven,' had an evident aspect to 'the ministration of angels:' and it is impossible to quote these words, 'seen of angels,' which form part of the Mystery of Godliness, without calling to remembrance the expression, 'eagle-eyed,' borrowed in modern language from the same hieroglyphic.

That THE OX was figurative of the preaching and spread of the Gospel, is manifest from many passages. The power of the Gospel in gathering the multitudes of the nations together, has already been noticed, as having been prophesied of by Moses under the figure of 'horns;' in a passage wherein it is remarkable that this expression should occur, 'His glory is the firstling of his bullock.' Thus, 'preached unto the Gentiles, and believed on in the world,' was a part of the mystery of godliness under the Old Testament as well as under the New; and Paul does not scruple to apply the figurative language respecting the Oxen of old, to himself and his fellow workmen, who 'trod out the corn,' or rightly divided the word of truth. Thus, in the prayer of the psalmist, for the prosperity of the Church, it is petitioned that 'our oxen may be strong for work.'

WINGS were the hieroglyph of the Spirit. When the Spirit came down and 'abode' on the Son of God, it was 'in a bodily shape like a dove; and when the ark, which was overshadowed by the wings of the cherubim, is addressed in the 68th

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psalm, it is in these words, though ye have lien among the pots, ye wings of a dove, covered with silver, and her feathers with yellow gold.' These wings not only overshadowed the mercy seat, but they 'stretched upwards :' the figure of ASCENSION. Under the wings there was THE HAND OF A MAN the figure universally used, throughout the Scriptures, for help or salvation. The arms of his hands were made strong by the mighty God of Jacob.' "The Lord hath made bare his holy arm in the sight of all nations: and all ends of the earth have seen the salvation of our God.' 'Let his hands be sufficient for him, and be thou a help from his enemies.' 'Let thy hand rest on the Man of the right hand.

These few references will bring many others to mind, in which the figures seen in the Cherubim are used, throughout the scriptures, to illustrate the Mystery of Godliness, or the Salvation of our God.

As that salvation was the glory of the church, so the church, maintaining it, was the glory of Christ. So intimate was the union, that the same figure described both. The church of Christ was ever known by her doctrine: THAT DOCTRINE WAS HER BANNER. When the Banner which the God of Israel gave to his Old Testament church was displayed, THE TRUTH was seen emblazoned on it; even that Truth which constitutes also the banner of the New Testament church; the banner under which the Apostles fought, as they breathed forth this prayer, 'Now thanks be to God, who always causeth us to triumph in Christ; and maketh manifest, or displays, the savour of his knowledge by us in every place.'

K