They could not have been representations of the Deity, for they are described in Revelation iv. 5, as 'falling down and worshipping Him that sat on the throne.' They could not have represented the elements of the material world, for they form the throne of Him 'whom the heaven, even the heaven of heavens cannot contain;' how much less the material elements of the lower world, or of the first heaven around it.

The investigations in which we have been engaged, lead us to view this singular combination of animal forms, as hieroglyphical; as conveying prophetic truths, by a combination of those objects to which Adam had given metaphorical names. This view we shall afterwards have CONFIRMED; and in that confirmation we shall obtain the most satisfactory corroboration of what has been stated regarding Adam's preparatory instruction. We shall find it called by an inspired writer, 'The GREAT mystery, or FIGURE of godliness-God (to be) manifested in the flesh; justified or declared the just one by the Spirit; seen of angels; preached unto the gentiles; believed on in the world; received up into glory?

In the body or society professing this truth, God has always dwelt; hence he dwelt between the cherubim, which preached it at Eden, in the tabernacle, in the temple, and in heaven.

It is not necessary for us at present to insist on this being the translation of the cherubic figures. It is sufficient, in the present stage of our enquiry, that their decidedly hieroglyphical or figurative

nature be attended to, and the aptness of the early language for translating such figures borne in mind. Whatever was the nature of the truth preached by these forms, it was intended to preserve or keep in memory the way of the tree of life; and it appeared in the midst of fire-that ordeal through which truth is to be brought, 'tried like silver purified seven times.' God promised to Adam that he was to put enmity between the seed of the woman and the seed of the serpent; to divide between the light and between the darkness; and, along with that promise, a symbol is established at Eden, by which truth is represented as abiding the ordeal of fire. How true it is that God never left himself without witness:-but to estimate the extent and force of that witness or testimony, at the east of Eden, requires another chapter.

CHAPTER VII.

THE FIRMAMENT.

Ir is necessary, on opening this chapter, to recur to one of the axioms with which we set out, and to follow up, more closely than has yet been done, one of the conclusions to which it leads.

It was assumed, as almost, if not altogether, a self-evident truth, that the choice of form and arrangement in the visible creation, being wholly of Divine Will, and not resulting from any inherent property in matter, there must have been some reason, intention, and design for the creation appearing as we now see it.

Applying this axiom to the work of the fourth day, when God set the sun, moon, and stars, for SIGNS as well as for seasons, for days, and for years; there must have been some design in these heavenly bodies being so placed as we behold them.

Every right-thinking reader will readily admit, that these heavenly bodies were so placed, as not only to carry on uninterruptedly the great opera

tions of nature, but also to show forth the glory of their Creator. And, as it was equally within the power of God to carry on the same operations by any other arrangement; the arrangement chosen must have been that which Divine Wisdom sawbest calculated for showing forth the Divine glory.

But wherein does the glory of God consist? If it be merely in splendour, in extent, in magnitude, or in beauty of arrangement-all these might have been equally shown by a different appearance from that which they now present. Glorious as they are, in all these respects, they might have been made still more amazing and wonderful, if admiration, wonder and astonishment had been all the emotions, in addition to thankfulness for their utility, which they were intended to produce in the minds of men. We shall never, in any degree, enter into the spirit of the Scripture allusions to the glory of God, if we suppose it to consist in visible splendour, or in states of existence calculated merely to excite our astonishment and admiration.

The glory of God consists in doing that which no intelligence, however high, save his own, could imagine-no power, save his own, however great, execute. As formerly noticed, we are so ignorant of the nature of the world of spirits, so unacquainted with the extent of their power and intelligence, that if we see nothing in the works of creation, save intelligence and power, we feel no conviction regarding their origin, save that they have proceeded from creatures greater in power and might than ourselves. Ere we behold, in any part of creation,

the glory of the God of the Scriptures-ere, indeed, we entertain the conviction that the works proceed from his hand-we must discern about them some characteristics peculiar to all his works-something which stamps undeniably. the MIND from whence they have emanated.

The sweet Psalmist of Israel beheld the glory of HIS God in the heavens; because he evidently READ in these heavens, something concerning that great work of redemption, which distinguished Jehovah from all other Gods. So often as he looked to the firmament, this great work was brought to his memory. 'When I behold,' he says, 'thy heavens on high; the firmament, the work of thy fingers; the moon and the stars which thou hast ordained, or set in order; what is man, that thus thou rememberest him; the son of man, that thus thou visitest him? It seems to have been the discovery of this which made him preface his subject with these remarkable words: How excellent, Jehovah, our Lord, is thy name in all the earth, who hast set thy glory over, or around, the heavens ?'

Lest those who have been accustomed to think of no glory about the firmament but that which appertains to its splendour, should judge that we have at all strained the language of the Psalmist, in the 8th psalm, to a contemplation of the heavens beyond the meaning usually given to the passage, that of contrasting the brilliancy and immensity of the heavenly bodies with the lowly appearance of man, 'who is a worm,'-we proceed to another passage, from the same inspired pen, which fortunately has