There is another Scriptural allusion which suggests the idea of a Heavenly Conclave, and great act of Creation in heaven.  It may be considered somewhat remote, and even fanciful—­but the fact is recorded both in the Old Testament and the New, and something must be meant by it.  And, moreover, other and very meaningless interpretations have been from the earliest times given, so that I can hardly omit the subject if I would.  I refer to the permanent presence in heaven, around the Divine Throne, of the singular forms of being called Cherubim, which seem to indicate some mysterious connection between the life-forms of earth and the inhabitants of heaven, and some permanent representation of typical created forms in heaven.  In Ezekiel, chapter i., and again in chapter x., this vision is presented to us.

The prophet was to be prepared, by a very vivid exhibition of the power and glory of God as the Author and Ruler of the universe, to appreciate the depth of degradation to which the Jews had fallen in their rejection of such a God as their Lord and King and of the justice of the terrible overthrow which was the consequence of that rejection.

The vision then displayed (as I understand it) GOD surrounded by the typical forms of creation and the irresistible forces of nature.  All forms of life, all energies of nature, were thus shown to be His creatures.  There, around the throne, were four “cherubim” of remarkable appearance.  They were accompanied by the appearances of fiery orbs like beryl stones, revolving in all directions with ceaseless energy.  Any account of this vision that I can give is, however, pitiable beside the inexpressibly sublime picture drawn in Ezekiel, to which I must refer the reader for his own study.  And imagine what the feelings of the prophet must have been when, fresh from the impression of this grandeur of Creation—­this glory and irresistible power of God as the Centre and great Mover of all, he was taken to witness the pitiable sight of the Jews turning away from His worship, and to see their elders burning incense before walls covered with “every form of creeping things and abominable beasts—­all the idols of the house of Israel![1]” How must the vision have prepared him to realize the depth of degradation with which he had to contend, and have fired him with energy to denounce it!

There is, then, I think, considerable probability in the contention that the vision represents God in Creation, surrounded by the types of creation and the forces of nature.

There is, no doubt, the ancient tradition that the four Cherubim meant the four Gospels; and this has now become deeply associated with ecclesiastical symbolism.  But I submit that this is only a fancy which can best be left to church embroidery and stained windows; it is unworthy of any serious notice.  The beings are described, it will be observed, with great minuteness:  all have the same characteristic powers of rapid motion,