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AN HYPOTHESIS 
 
 WHICH MA.V 
 
 HELP TO UNFOLD THE MYSTERY OP > 
 
 EZBKIEL'S VISIONS: 
 
 ACCOUNTING FOR THE FORM AND NUMBER OF 
 
 THE FOUR CREATURES, 
 
 WHY DIFFERENT FROM 
 
 THOSE IN THE APOCALYPSE, 
 
 WHY THEY ARE 
 
 SEEN TO ISSUE OUT OF THE CLOUD, 
 
 THE REASON WHY 
 
 WHEELS WERE INTRODUCED, 
 
 WHY THEY WORK AS A 
 
 WHEEL WITHIN A WHEEL. 
 
 WITH MANY PARTICULARS UNEXPLAINED BEFORE. 
 
 L R.^ 
 
 BY L R. ^PARK, M.D. &c. 
 
 LONDON : 
 JAMES NISBET AND CO., BERNERS STREET. 
 
 MDCCCXLII. 
 
THOMAS C. JOHNS, PRINTER, 
 Rod Lion Court, Fleet Street. 
 
TO 
 
 MRS. AGNES BAILLIE, 
 
 WHO, WITH 
 A KNOWLEDGE OF SCRIPTURE AND HISTORY, 
 
 SELDOM MET WITH, 
 
 HAS KINDLY CONTRIBUTED TO THE 
 
 FOLLOWING RESEARCH, 
 
 ARE THESE PAGES, 
 
 WITH FEELINGS OF SINCERE ESTEEM AND REGARD, 
 
 INSCRIBED BY 
 
 THE AUTHOR. 
 
PREFACE. 
 
 That these Visions may have been designed 
 for some further purpose than that of pro- 
 ducing an impression on the mind of the 
 prophet J and may involve a more recondite 
 meaning than a visible display of the Divine 
 Glory, is an idea that does not appear to 
 have before suggested itself: 
 
 Or that their meaning and purpose might 
 be sought for in the prophesies that accom- 
 pany them ; if such an idea did occur, would 
 seem to have been relinquished without due 
 consideration. 
 
 A 2 
 
IV PREFACE. 
 
 Should it appear, that by pursuing such an 
 inquiry, we may arrive at a solution, plau- 
 sible at least, of no less than fifty or sixty 
 propositions arising out of the subject, while 
 not more than five or six have been con- 
 sistently explained by any other plan ; suffi- 
 cient reason will surely appear for making 
 the attempt. 
 
 The result of that attempt is the best apology 
 the writer has to offer for its temerity. 
 
INTRODUCTION. 
 
 After oflFering- a plea to justify the temerity of 
 his undertaking, the writer hopes to be pardoned 
 for throwing out a lure to tempt the curiosity 
 of the reader. And if the means he employs 
 appear to be the most suitable introduction to 
 the exposition that follows, he will scarcely be 
 charged with going out of his way to accomplish 
 his purpose. 
 
 A short sketch of what others have done, and 
 of what he has attempted, seems the simplest 
 mode of attaining these ends ; and the question 
 repeatedly put to the writer by those to whom 
 he has unfolded his views — " Have not these 
 
VI INTRODUCTION. 
 
 points been explained before?" shews some 
 account of the expositions of others to be not 
 less necessary as a vindication of his own, than 
 as an introduction to them. 
 
 Selecting then Archbishop Nevrcome's as the 
 most distinguished work on the subject, a brief 
 account of his view of these visions is conceived 
 to be sufficient for the purpose : as we cannot 
 but suppose him to have been acquainted with 
 the works of his predecessors, and to have 
 availed himself of what aid they afforded him. 
 
 Passing over verbal criticisms and proposed 
 emendations of the text, we proceed to what is 
 offered in explanation of the symbolical meaning 
 of these obscure visions ; and shall then enume- 
 rate some of the many points not explained in 
 the Archbishop's view, but attempted in the 
 following pages. 
 
 The first explanation proposed is that of the 
 whirlwind and the cloud in verse 4., which are 
 supposed to denote " the calamities that were 
 to burst upon Jerusalem from her northern 
 enemies the Chaldeans." Though not given as 
 the writer's own view, yet his adoption of it 
 implies acquiesence, and as this explanation bears 
 a political character, consistency might seem to 
 
INTKODUCTION. vii 
 
 require the same principle of exposition tliroug-li- 
 out. But nothing that follows bears any affinity 
 to this, the rest of the exposition being alto- 
 gether spiritual; in which, part of the symbols 
 are explained as attributes of the Church of 
 God, and others as attributes of the Deity him- 
 self. 
 
 The first intimation of the Author's view of 
 the symbolical meaning of these creatures occurs 
 in his note to verse 10, where, identifying them 
 with those of the Apocalypse ; he supposes them 
 to represent *' the people or body of the Church 
 of God, as the twenty-four elders represent the 
 ministers of the Church." 
 
 This development of his views enables us to 
 apply his previous explanations ; as in verse 7, 
 where the ' feet like the sole of a calf's foot,' 
 are said to denote strength and firmness ; and 
 in verse 8, where the wings and hands are said 
 to be * instruments and natural signs of swiftness 
 and power ; ' and again in verse 9, where their 
 turning not as they go, is explained as denot- 
 ing * their steadiness in performing the Divine 
 Will.' 
 
 So far these are all symbolically considered as 
 attributes of Christ's Church. " But I do not 
 
Viu INTRODUCTION. 
 
 think," says the writer, " that in the Book of 
 Revelations, they represent the Church of God 
 on earth. They seem to foreshadow the glorified 
 state of Christ's redeemed in heaven ; where 
 they will serve God with reason, with strength 
 of affection, with perseverance, and with swift 
 obedience ; qualities which seem to be signified 
 by the emblem here described." 
 
 Now as the emblem in question is the creature 
 with four faces, these it would seem are supposed 
 to denote as follows : — the face of man, reason — 
 that of the lion, strength — that of the ox, perse- 
 verance — and that of the eagle, swiftness ; and 
 applied as attributes of C'hrist's Church in 
 heaven. But what is meant by heaven, or how 
 the lion symbolizes affection as well as strength, 
 and the eagle obedience along with swiftness, 
 are not very evident. 
 
 As we proceed we find the spiritual view still 
 maintained, but the application transferred from 
 Christ's Church to the Deity himself: thus in 
 verse IJ, the wheels within wheels are supposed 
 to represent " the revolutions of God's provi- 
 dence, which are regular, though they appear 
 intricate ; " and in verse 18, the eyes are con- 
 ceived to denote *' God's all-seeing providence." 
 
INTRODUCTION. IX 
 
 This is nearly all that we glean in the way of 
 explanation as to the symbolical meaning- of 
 these creatures ; and on which we refrain from 
 offering- any further comment ; and proceed to 
 enumerate the more prominent points of the 
 vision, which are for the most part untouched 
 in the Archbishop's exposition, but attempted in 
 the following pages. 
 
 Why do the creatures issue out of the cloud ? 
 
 Why are they just four in number? 
 
 Why have they the likeness of a man "^ 
 
 Why has each four faces in Ezekiel ? 
 
 Why only one each in the Revelations ? 
 
 W hy has each the same faces here ? 
 
 Why has each a different face there ? 
 
 Why have St. John's creatures six wings ? 
 
 Why have Ezekiel's only four ? 
 
 Why have Ezekiel's cloven feet ? 
 
 Why have not St. John's ? 
 
 Why do they sparkle like burnished brass ? 
 
 Why have they hands under their wings ? 
 
 Why do their wings cover their bodies? 
 
 Why do they touch one another ? 
 
 Why are the faces differently enumerated ? 
 
 Why are the man and the lion coupled here ? 
 
INTRODUCTION. 
 
 Why are the ox and the eagle apart ? 
 
 Why is the man first in Ezekiel ? 
 
 Why are the man and the eagle last in St. 
 
 John ? 
 Why are the creatures like coals of fire ? 
 Why like a flash of lightning ? 
 Why like lamps going up and down ? 
 Why were wheels introduced in the vision ? 
 Why do they lie on their sides ? 
 Why do they not revolve ? 
 Why work as a wheel within a wheel ? 
 Why is their rim so high as to be dreadful ? 
 Why is the spirit of the creature in the 
 
 wheel ? 
 Why do they soar and sink together ? 
 Why is the firmament like the terrible 
 
 crystal ? 
 Why do the wings sound like great waters ? 
 Why is the voice below the firmament only as 
 
 that of the Almighty ? 
 Why is that from above the firmament no 
 
 longer os but really so ? 
 Why not heard till the wings are let down ? 
 Why is the throne seen at the end of the 
 
 first? 
 Why at the beginning of the second vision ? 
 
INTRODUCTION. XI 
 
 Why are they called creatures in the first ? 
 
 Why Cherubim in the second vision ? 
 
 Why again called creatures in Revelations ? 
 
 Why do they retain the bestial form there ? 
 
 Why does the Shekinah not rest on them in 
 the first vision ? 
 
 Why does it so in the second ? 
 
 Why does it first rest on a Cherub ? 
 
 What is meant by this Cherub ? 
 
 Why does it pass from this to the others ? 
 
 Why does it go first to the temple ? 
 
 Who are they that are marked in the fore- 
 head ? 
 
 Why is the first vision far from the temple ? 
 
 Why is it tlie scene of action in the second ? 
 
 Why are the creatures admitted to the courts 
 only ? 
 
 Why are they not admitted to the sanctuary ? 
 
 Why do the wheels still retain their position ? 
 
 Why do they mount with the Cherubim at 
 last? 
 
 What is meant by their leaving the temple 
 together ? 
 
 Why does the Shekinah then go to Mount 
 Olivet ? 
 
Xll INTRODUCTION. 
 
 Besides other propositions arising- out of the 
 subject, but not here enumerated, the reader 
 will find the solution of these questions at- 
 tempted at least in the following exposition ; 
 and exclusive of those previously explained by 
 Archbishop Newcome, which are here explained 
 in a way different from his, and it is hoped, 
 consistently with the rest. 
 
E Z E K I E L. 
 
 THE FIRST VISION, 
 
 CHAPTER I. 
 
 OBSCURITY OF THESE PROPHECIES 
 GENERALLY ADMITTED. 
 
 The prophecies of Ezekiel were accounted so 
 obscure that the Jews according- to the Rev. 
 Thomas Hartwell Home, were not permitted 
 to read them before they attained the ag-e of 
 thirty-one ; and these visions were deservedly 
 esteemed the most obscure of any part of them. 
 If the Jews did succeed in giving any probable 
 solution of their mysterious meaning, no satis- 
 factory explanation of them has been handed 
 down to us ; nor will the student of Divinity 
 derive much more assistance from consulting 
 Christian commentators j for if we except partial 
 
MYSTERY OF 
 
 attempts to explain particular symbols, all he 
 will find in the form of elucidation amounts to 
 little more than that it presents a manifestation 
 of the Divine glory, vouchsafed to the prophet 
 when entering upon his ministry. 
 
 WHY CALLED THE DIVINE GLORY. 
 
 The foundation on which the opinion of its 
 presenting a manifestation of the Divine glory 
 appears to rest, is the expression that occurs at 
 the close of the vision. " This was the appear- 
 ance of the likeness of the glory of the Lord ; " 
 a declaration immediately following the display 
 of a throne above the firmament, to which it 
 seems to be directly applicable. But whether 
 this expression can with equal propriety be ap- 
 plied to the whole of the preceding vision, is at 
 least very problematical. Were such admitted 
 to be the general purport of this vision, still 
 some attempt might be looked for, to explain 
 why these particular symbols are here employed 
 to represent that glory, and how they serve to 
 pourtray it. 
 
 To the Jews in the first instance it would 
 seem reasonable to look for information, as they 
 
ezekiel's visions. 15 
 
 should be best acquainted with the symbolical 
 style of their own prophets ; and as these pro- 
 phecies were delivered to them, it seems reason- 
 able to conclude that for their instruction and 
 warning they were intended. 
 
 THE JEWS UNFIT GUIDES IN PROPHECY 
 REGARDING THE MESSIAH. 
 
 Whether these prophecies were exclusively, or 
 even especially intended for the benefit of the 
 Jews, may perhaps be doubted from the intima- 
 tion distinctly and repeatedly given, that they 
 would not take warning, or derive benefit from 
 them. And that they should be the best inter- 
 preters of them, is a conclusion at variance with 
 their well known blindness as to the spiritual 
 nature of the Messiah's kingdom, and their 
 wilful perversion of the symbolical language, 
 in which it is foreshewn. 
 
 While the blindness of the Jews unfits them 
 for expounding these prophecies, the fulfilment 
 of the events they foreshew has furnished us 
 with the means of doing this ; and thereby 
 affords us most signal instruction, in displaying 
 to our view the great scheme of man's redemp- 
 
16 MYSTERY OF 
 
 tion from idolatry : the object alike of both the 
 Old and the New Covenant ; the end for 
 which Israel was set apart ; and one for which 
 Christ came into the world. 
 
 IMMEDIATE USE OF THESE VISIONS. 
 
 If it be asked what could be the use of these 
 visions, which no one could understand at the 
 time they were revealed, nor has since been able 
 to explain ? It may be answered that their use 
 was probably twofold, immediate and remote ; 
 immediate as regarding- the prophet himself, 
 and his auditors the people ; and remote as 
 regarding future ages and the world at large. 
 That prophecy was never intended to gratify 
 man's curiosity by giving him an insight into 
 futurity, is certain ; but as an evidence of 
 Divine foreknowledge and preordination of 
 events, made manifest after their fulfilment ; 
 and this accounts for their being clothed in 
 metaphor, as well as for their remaining so long 
 unexplained. 
 
 Nor does there appear any occasion for their 
 being understood at the time they were re- 
 vealed, either by the people or the prophet 
 himself. As regards the prophet, he required 
 
ezekiel's visions. 17 
 
 to have his mind elevated, and his courage exalted 
 to a degree fit to prepare him for entering upon 
 a ministry so dangerous and difficult as that of" 
 overawing his countrymen, while he upbraided 
 them with their sins, and uttered against them 
 the most direful denunciations. This effect the 
 awful grandeur of the vision before us was 
 well calculated to produce, by convincing him 
 that he was under the guidance and protection 
 of Heaven. And that such an effect was pro- 
 duced on his mind, we are told shortly after. 
 (Ezek. iii. 8, 9.) Neither as regards the people, 
 was it unlikely that they would experience a 
 feeling of awe and reverence for their prophet 
 when they heard vividly related to them what 
 had just been revealed to him. And thus 
 convinced of his inspiration, they would submit 
 more patiently to his rebuke. Now to these 
 effects, that its symbolical meaning should be 
 understood, was in nowise necessary ; on the 
 contrary, the feeling of awe which it inspired 
 was more likely to be strengthened than im- 
 paired by the mystery in which it was in- 
 volved. 
 
18 MYSTERY OF 
 
 REMOTE USE OF THESE VISIONS. 
 
 Their remote purpose had regard to far dis- 
 tant ages, and the Christian world at large ; 
 remaining as a permanent evidence of Divine 
 interposition in human affairs ; and presenting 
 a subject for interesting and beneficial research. 
 And here two considerations present themselves 
 to our notice : one is, that where the same 
 symbols are repeatedly used, as these creatures 
 are with certain modifications in the Apocalypse, 
 the earlier are evidently intended as the pro- 
 totype of the later : and the other is, that 
 where the same event as the Messiah's coming 
 is foretold by a succession of prophets, the 
 later predictions are usually more circumstantial 
 than the earlier, the event being more dis- 
 tinctly announced as the prophecy approaches 
 the period of its fulfilment. 
 
 From this an important consequence may be 
 deduced, namely, that the meaning of the sym- 
 bolical language is becoming continually clearer 
 by repetition ; and that the last revealed in 
 the order of prophetic annunciation, is intended 
 to be the first explained, or made manifest. 
 And accordingly such is the order which the 
 
ezekiel's visions. 19 
 
 writer has pursued 5 making the exposition of 
 the Apocalypse a clue to that of the earlier 
 prophecies of the Messiah's kingdom ; and 
 taking the later and more circumstantial pre- 
 dictions of Zachariah as a key to the solution 
 of the remoter and less distinct annunciations 
 of Ezekiel. And those who wish to become 
 acquainted with the prophetic writings, may do 
 well to pursue the same order of inquiry. 
 
 GENERAL SUBJECT OF EZEKIEL'S 
 PROPHECIES. 
 
 As these visions occurred to the prophet when 
 entering upon his mission, it seems not unlikely 
 that they might bear relation to the general 
 purport of that mission 5 and this seems to 
 render necessary an account of the general 
 subject of those prophecies, as a prelude to 
 the particular exposition which we have in our 
 view. 
 
 These prophecies, as stated in Mr. Home's 
 valuable work on the Scriptures, extending over 
 a period of not less than twenty years, and 
 comprizing nearly fifty chapters, may be divided 
 into three periods or sections. The first of 
 
 B 2 
 
20 MYSTERY OF 
 
 these, occupying- about twenty chapters, consists 
 almost entirely of warnings and denunciations 
 against the Jews for adopting the idolatrous 
 practices of the nations around them. The 
 second, engrossing about ten chapters, is chiefly 
 composed of denunciations against the Pagan 
 nations themselves. And the third, occupying 
 about fifteen chapters, foreshews the coming of 
 the Messiah, and the promulgation of the Gos- 
 pel, figuratively displayed under the symbols 
 of the new city and temple. 
 
 THEIR SPIRITUAL IMPORT. 
 
 The spiritual import, so manifest as to be 
 generally allowed, in the third section, will be 
 found upon examination no less evident in 
 the two preceding. That the destruction of 
 Jerusalem and the dispersion of the Jews bore 
 allusion to the abolition of their ceremonial 
 religion at the promulgation of the Gospel, 
 though denied by the Jews, will probably be 
 admitted by the Christian. And that the de- 
 nunciations against the Pagans in the second 
 section and in other prophecies which describe 
 the Messiah as * ruling them with a rod of iron,' 
 
ezickiel's visions. 21 
 
 bore allusion to the destined triumphs of Chris- 
 tianity over Paganism, rather than to the des- 
 truction of the Pagans, must be manifest to 
 every one who considers how remote was the 
 character of Christ from that of an earthly 
 tyrant, and how foreign from every thing like 
 literal warfare is His Gospel, which speaks 
 nothing but peace and good-will towards men. 
 
 SUBJECT OF THE PROPHECIES OF THE 
 FIRST TWO YEARS. 
 
 While such appears to be the general purport 
 of Ezekiel's mission, and of his prophecies, 
 which extended over a period of twenty years ; 
 our immediate concern regards only those of 
 the first two years, as these alone were pre- 
 ceded by the visions which we propose to in- 
 vestigate. 
 
 That these visions should bear relation to 
 the predictions which immediately follow in 
 the first vision, and are so blended with the 
 second, as to be wholly inseparable from it, 
 seems an almost inevitable conclusion. In short, 
 the first vision appears to represent mankind 
 in the state of idolatry, and the second to 
 
22 MYSTERY OF 
 
 foreshew the abolition of idolatry, or the reve- 
 lation of Christianity and the conversion of 
 the Pagans. And, accordingly, we are led 
 from the predictions of the first year, consisting 
 wholly of denunciations against the Jews for 
 their idolatry, to seek for, and imagine that 
 we find in the vision preceding them, an em- 
 blematic representation of mankind in the idol- 
 atrous state ; so we are led to seek in the 
 vision that accompanies the predictions of the 
 second year, which declare the recall of Israel, 
 and their restoration to the favour of Heaven, 
 a representation of that event, as effected by 
 the Gospel of Christ, and accompanied by the 
 call of the Gentiles. 
 
 MEANING OF THESE FIGURES EM- 
 BLEMATIC. 
 
 That creatures somewhat like these were an- 
 ciently used as emblematic of nations, has been 
 recently proved by Sir Robert Kerr Porter ; 
 who found, in the ruins of Persepolis, sculptured 
 figures, bearing a distant resemblance to them, 
 in so far, at least, as their faces and wings. 
 And, with apparent reason, he infers from 
 
ezekiel's visions. 23 
 
 various circumstances, that they were emblem- 
 atic of the nations subdued by, and annexed 
 to the Persian empire. 
 
 Now, it is by no means clear, that they 
 might not here have also a spiritual import, 
 or denote the forcible abolition of their previous 
 idolatry, and their compulsive adoption of the 
 Sabean worship ; for a human figure, of colossal 
 size, armed with a sword, and clearly intended 
 to represent their conqueror, appears in the 
 act of slaying them. But if their meaning 
 there were purely political, this would not mili- 
 tate against its being spiritual elsewhere. Their 
 emblematic character, at least, may be fairly 
 inferred, and that they were emblematic of 
 races of men, and not of attributes of the 
 Deity. 
 
 ARCHBISHOP NEWCOME'S VIEW. 
 
 The valuable suggestion of Archbishop New- 
 come, — that these creatures must symbolize 
 human beings, as they acknowledge to have 
 received redemption, — is the foundation on 
 which the following exposition is built. And 
 the admission that those of the Apocalypse 
 
'24 MYSTERY OF 
 
 represent * the people or body of the Church of 
 God* is a farther sanction tor the view we 
 take ; as the Church is but the spiritual state 
 of man. So far, our concurrence with the 
 Archbishop is willingly admitted. But, unfor- 
 tunately, here it ends: for it is not the Church 
 on earth, but their g-lorified state in heaven, 
 that is intended by the Archbishop. 
 
 That the word ' heaven' is not here used 
 by him in a symbolical sense, as it was by our 
 Saviour, when he spoke of a. rich man's entering- 
 the kingdom, but to signify a state of future 
 existence, is perfectly evident. And, although 
 we agree in the meaning of the Apocalyptic 
 creatures as symbolizing Christ's Church, yet 
 it is in their earthly existence that we look 
 for that symbolical meaning ; Christianity itself 
 being the figurative heaven. And while we 
 admit the emblematic signification of Ezekiel's 
 creatures to be similar to those of the Apo- 
 calypse, in regarding the spiritual condition of 
 man, we cannot accede to the idea of their 
 symbolizing the Church of Christ, so many 
 centuries before it existed on earth. 
 
 While we cannot but consider that the intro- 
 duction of Christ's Church would be j)remature 
 
ezekiel's visions. 25 
 
 in Ezekiel, whatever it might be in the Apo- 
 calypse ; so neither can we discover any thing 
 in these symbols that is calculated to display 
 the glorified state of that Church in heaven, 
 (supposing that term to mean a future ex- 
 istence,) but everything required to pourtray 
 the corrupt and idolatrous state of the Jewish 
 Church, as then existing on earth ; that state 
 which was the express object of the prophet's 
 denunciations. And herein, as we conceive, is 
 the connectiou between these denunciations, and 
 the vision preceding them. 
 
 SYMBOLICAL MEANING OF THESE 
 CEEATURES. 
 
 In searching for the meaning of these creatures, 
 we are naturally led to consider others of the 
 same class, elsewhere occurring in Scripture, 
 as those of the Apocalypse, which have the 
 closest resemblance to them. This resemblance 
 declares a near affinity between them ; and if 
 the Apocalyptic creatures symbolize the Chris- 
 tian Church, as appears to be admitted, this 
 would suggest that Ezekiel's may represent the 
 Jewish Church. But to substantiate this con- 
 
26 MYSTERY OF 
 
 jecture, it becomes necessary to account for the 
 difference of form between them, and to ascer- 
 tain, if possible, the origin of both. 
 
 When for this purpose we go back to the 
 earlier representations of creatures of the 
 Cherubic form, we find a faint resemblance 
 between those of Ezekiel, and the Seraphim 
 of Isaiah : while these last have the nearest 
 approximation to the Cherubim of the Ark, 
 which apparently furnish the prototype for them 
 all. 
 
 That the Cherubim of the Ark had a sym- 
 bolical meaning, will not be questioned by any 
 one acquainted with the admirable work of 
 Archdeacon Nares ; which shews that every part 
 of the furniture of the temple had an em- 
 blematic signification, and that the Old Cove- 
 nant was throughout typical and prophetic of 
 the New. Now when we learn from the 
 Epistle to the Hebrews, (ch. viii. v. 5.) that 
 the Cherubim were formed after the pattern 
 shewn to Moses in the Mount , and when we 
 observe the importance attached to the exact 
 imitation of that pattern, we must infer that 
 this was the only form of these creatures recog- 
 nised by Divine authority, which, consequently, 
 
ezekiel's visions. 27 
 
 became a type of pure worship, and any devia- 
 tion from that form denotes a deviation from 
 the form of true religion, or from that homage 
 which the Israelites were instructed by Moses 
 to pay to the Divine Being. 
 
 EMBLEMATIC OF THE HUMAN RACE. 
 
 While their connexion with the Ark, and 
 also their being usually represented as attend- 
 ants on the Deity, and as ministers of his will, 
 declares them to be emblems of Divine homage ; 
 we learn farther from Revelations : (ch. iv. v. 8.) 
 that they symbolize the beings who pay that 
 homage ; for they are said " to give worship in 
 heaven," and to be " redeemed to God by the 
 blood of the Lamb;" and who but human 
 beings require or receive redemption ? 
 
 But if redeemed, and in heaven, it may be 
 said, they are surely in the glorified state, and 
 cannot therefore signify the Church of God 
 on earth. Here then, it must be remembered, 
 that this language is altogether symbolical, de- 
 claring figuratively the spiritual state of man- 
 kind on earth ; where Christianity itself con- 
 stitutes the symbolical heaven ; and redemption 
 
28 MYSTERY OF 
 
 signifies conversion ; those who receive the 
 Gospel being" said to receive redemption, and 
 to enter the kingdom of heaven. The redeemed, 
 then, or converted to Christianity, being sym- 
 bolized by the creatures of the Apocalypse, 
 what is meant by those of Ezekiel ? 
 
 EMBLEMATIC OF MANKIND IN THE STATE 
 OF IDOLATRY. 
 
 If the Apocalyptic creatures symbolize those 
 who were redeemed or converted to Christianity; 
 those of Ezekiel, signifying the same races in 
 their previous state, must needs signify the 
 unredeemed or unconverted ; as Christ did not 
 appear on earth for many centuries after the 
 time of Ezekiel. But the declaration of the 
 Apocalyptic creatures, ' that they were redeemed 
 out of every tribe, and language, and kindred, 
 and nation,' admitting the symbolical identity 
 of both, is equivalent to acknowledging their 
 having previously been in the idolatrous state. 
 For, except the Jews, all the nations of the 
 earth were (at the time of Christ's coming) 
 idolaters. Thus, the creatures of the Apoca- 
 lypse, being, by their own acknowledgement. 
 
rzkkiel's visions. 29 
 
 converted Pag-ans, those of Ezekiel, wliicli were 
 then in their previous state, must needs sym- 
 bolize unredeemed or unconverted Pagans. 
 
 How they are represented by these creatures, 
 and why of this particular form and number, 
 is next to be inquired into. And here, as 
 certain features are peculiar to each, and some 
 common to both Ezekiel's and St. John's, those 
 common to both will be first considered. The 
 circumstances common to both are their number, 
 their faces, and their wings. First then, as to 
 their number : — 
 
 WHY ARE THEY FOUR IN NUMBER? 
 
 When we come to inquire why these creatures, 
 if symbolical of races of men, should be four 
 in number, the following" reflections sug'gest 
 themselves. That the races, whose history is 
 recorded in Scripture, and which, therefore, 
 are likely to be here especially regarded, are 
 just four in number ; farther, that these races 
 have been disting-uished by four different forms 
 of relig"ion ; and lastly, that the destination 
 of these races forms the exclusive subject of 
 prophetic annunciation. 
 
30 MYSTERY OF 
 
 THE FOUR PRIMITIVE RACES. 
 
 The primitive races, from which mankind are 
 derived, according to the Mosaic account, appear 
 to be three, to wit, the three sons of Noah : 
 Shem, Ham, and Japhet. But the descendants 
 of Shem, being, after eight generations, of whom 
 little notice is taken in Scripture, (the eight 
 generations from Shem here passed over, having 
 nothing peculiar in their religious worship, 
 have no claim to particular notice in a spiritual 
 view of the condition of the human race, 
 whatever their importance might have been 
 in a genealogical history of mankind,) divided 
 into two branches from Abraham, which have 
 ever remained distinct, this makes them exactly 
 four. The first of Abraham's sons was the 
 one born from Hagar, his bond-woman ; 
 Ishmael, the reputed father of the Arabian 
 race ; and the second Isaac, born from Sarah, 
 his wife, and the progenitor of the Jewish 
 race ; whose remarkable history forms the 
 leading subject of Holy Writ. These two, with 
 the descendants of Ham and Japhet, constitute 
 the four primitive races. 
 
EZEKIRLS VISIONS. 31 
 
 FOUR DIFFERENT FORMS OF RELIGION. 
 
 That the three sons of Noah received from 
 him a pure form of worship, cannot be doubted ; 
 but that the descendants of each had corrupted 
 it before the birth of Abraham, is no less 
 certain ; as the restoration of pure religion 
 was the express purpose for which the legitimate 
 descendants of that patriarch were set apart. 
 Of these corruptions, the oldest, perhaps, and 
 most extensive was the worship of the sun, 
 that form, which, from its European denomi- 
 nation, we shall call Druidism, professed by 
 the Celtic inhabitants of northern Europe } 
 who were, according to the Mosaic account, 
 the posterity of Japhet, and the first who settled 
 on that continent. Next to this was the 
 idolatrous worship of the race of Ham, which 
 probably originated in the East, and, passing 
 from thence to Egypt, descended to the Greeks 
 and Romans, under whom it assumed at length 
 the form of classical Polytheism, Distinct from 
 these, was the idolatry of the Arabs, who 
 corrupted the religion of Abraham, but without 
 wholly abandoning the worship of the one 
 true God. And last come the Jews, who, 
 
32 MYSTERY OF 
 
 forgetting the terms on which they enjoyed 
 the protection of Heaven, relapsed into idolatry, 
 and corrupted the form of worship taught 
 them by Moses, blending with it the idolatrous 
 practices of the nations around them, though 
 without any form of idolatry peculiar to them- 
 selves. Thus four forms of worship distin- 
 guished these primitive races, and though 
 each may subsequently have undergone some 
 change, they have still remained distinct from 
 each other. 
 
 PROPHECIES RELATING TO THESE 
 PRIMITIVE RACES. 
 
 This is a subject too extensive to be more than 
 lightly touched upon here, or more than may 
 be sufficient to direct to it the attention of the 
 reader. 
 
 Of Ishmael, it was foretold to his mother 
 Hagar, that his descendants should become a 
 great nation, whose "hand should be against 
 every man, and every man's hand against them." 
 And strikingly has this been fulfilled in the 
 career of these sons of the desert, who have 
 ever led a predatory life, but never been dis- 
 
ezekiel's visions. 33 
 
 possessed of the land of their Fathers. Of 
 Isaac and his posterity, to the Jewish race, it was 
 declared that from them should come the pro- 
 mised Messiah, through whom all the nations 
 of the earth should be blessed ; and to Judah 
 more particularly was that promise made in the 
 words, ' The sceptre shall not depart from 
 Judah till Shiloh come ; ' — words which seem 
 to point to the limit of the Theocracy rather 
 than to that of Judah's political independence ; 
 for the Jews were repeatedly subdued and in 
 captivity before that event took place. And 
 this interpretation is offered to the considera- 
 tion of those who are accustomed to regard only 
 the political, and to overlook the spiritual sense 
 of prophecy. 
 
 Of Ham, and his descendants, the Chaldeans, 
 Egyptians, and Canaanites, it was foretold by 
 Noah, that for the transgression of their pro- 
 genitor, the Canaanites should be * the servant 
 of servants ; * and the judgments denounced by 
 Ezekiel against Egypt, then a powerful king- 
 dom, declaring that it " should become the 
 basest of nations, and be no more ruled by a 
 prince of its own " — have been singularly ac- 
 complished ; for successively subject to the 
 
 c 
 
34 MYSTERY OF 
 
 Babylonians, Persians, Macedonians, Romans, 
 Mamelukes, and Turks, Egypt has now for 
 more than two thousand years groaned under 
 the burthen of a foreign yoke, and been ruled 
 by subordinate agents, having no interest in the 
 national welfare, but seeking only to enrich 
 themselves at the expence of an oppressed and 
 subject province. 
 
 Of Japhet*s descendants, who are said in the 
 Book of Genesis, to have " divided amongst 
 them the isles of the Gentiles," in Jewish 
 phraseology meaning Europe, because Syria 
 being bounded by the sea on the West, Europe 
 lying beyond that, was once ignorantly supposed 
 by the Jews to consist of islands — of them it 
 was foretold, that " they should be enlarged 
 and dwell in the tents of Shem." This pro- 
 phecy has been happily interpreted as fore- 
 shewing the wide extent of Christ's kingdom 
 after its transfer from the Jews to the Gentiles ; 
 whereby the sons of Japhet figuratively become 
 dwellers in the tents of Shem. And in most 
 perfect accordance is this interpretation with 
 the other prophecies which we are at no loss 
 to understand, which were uttered subsequently, 
 and foretold the corruption of Christ's Church 
 
ezekiel's visions. 35 
 
 by the Western Gentiles ; a term which com- 
 prizes both the earlier and later Europeans. 
 If the Celtic Druids who inhabited this con- 
 tinent before the Romans, were of Scythian 
 origin, according to Higgins, Sir William Jones, 
 and Bryant ; being descended from Gomer the 
 eldest son of Japhet 5 the Romans appear to 
 have been of the race of Ham, and thus the 
 Europeans became a mixed race, and each may 
 have contributed to the corruption foretold. 
 
 When the Gothic or Druidical nations over- 
 threw the Roman empire and resumed their 
 ancient sway, their .substituting a new idol in 
 the room of their Arch-druid, and transferring 
 to him the honours formerly paid to their high 
 priest, clearly bespeaks the origin of the Papal 
 Hierarchy. While the Polytheism of the Ro- 
 mans, contributed no doubt to the revival of 
 idolatry, which was in fact the worship of the 
 appetites and passions. Thus each race is dis- 
 tinguished by notable prophecies in Scripture, 
 foreshevving their separate career, as it has fallen 
 out. And as each has been marked by peculiar 
 features, it is of importance to consider, — 
 
 c 2 
 
36 MYSTERY OF 
 
 THE PREDOMINANT CHARACTERISTIC 
 OF EACH RACE. 
 
 It is important to notice the ruling passion 
 of each race, both because this is what led to the 
 peculiar mode in which each of them corrupted 
 the pure form of worship bequeathed to them 
 by their progenitor Noah, and by the patriarch 
 Abraham ; and still more because this is what 
 subsequently led them to corrupt Christianity 
 also. 
 
 Among the Celtic Druids inhabiting the dark 
 and dreary regions of the north, superstition 
 and fanaticism, leading to bloody rites, and 
 human sacrifices, which were once common 
 among them ; would seem to be their predomi- 
 nant characteristic. 
 
 Among the ancient Romans, the characteristic 
 of their Polytheism was sensuality and volup- 
 tuousness ; every passion having its presiding 
 deity, to whom its indulgence was esteemed an 
 acceptable sacrifice. And while according to 
 Bryant, Plam was the Jupiter Amnion of the 
 Egyptians ; (vol. i. p. 7,) we are told by Sir 
 William Jones (vol. iii. p. S6,) that the eagle of 
 
ezekiel's visions. 3T 
 
 Jove, the trident of Neptune, the Satyrs of 
 Bacchus, the bow of Cupid, and the chariot of 
 the Sun, with all the deities worshipped in 
 Greece and Rome, are found under different 
 names in the Hindu Mythology. And this 
 passing into Egypt, and from thence to Greece 
 and Rome, is the probable origin of classical 
 Polytheism. 
 
 With the Arabians, or descendants of Ishmael, 
 who lived by the sword, war was the ruling 
 passion, and their idolatry, (for they were also 
 idolaters, though without wholly abandoning the 
 worship of the one true God,) differed both 
 from Celtic Druidism and classical Polytheism, 
 possessing neither the fanatic cruelty of the one, 
 nor the gross sensuality of the other. 
 
 In the Jews selfishness and worldly-minded- 
 ness, leading them to expect the Messiah as 
 intended for themselves alone, and the desire 
 of earthly dominion, which made them reject 
 Christ as offering only a spiritual kingdom, is 
 u^aially regarded as a leading characteristic. 
 And long taught to consider themselves as 
 under the especial protection of Heaven, and 
 the Heathen as hateful in the sight of God, 
 which their form of worship surely was, can 
 
MYSTERY OF 
 
 we wonder if they looked to the king-dom of 
 their Messiah, as one which was to establish 
 their supremacy over the Gentiles ? Thus each 
 race had its peculiar characteristic, and the 
 aptitude of the creatures to symbolize these is 
 next to be pointed out. 
 
 FEATUEES COMMON TO THE CREATURES 
 OF EZEKIEL AND THOSE OF ST. JOHN. 
 
 The same faces are common both to the 
 Apocalyptic creatures and to these of Ezekiel, 
 but differently distributed, the latter having four 
 faces each, while the former have only one. 
 The reason of this will be inquired into here- 
 after ; it need only be observed here, that as 
 an emblem of the human race, we may with 
 equal propriety regard mankind as one race 
 under four different aspects, or as four distinct 
 races. 
 
 But here in Ezekiel they appear as four 
 races, and each with four faces, or under four 
 aspects. To explain this we must first as- 
 certain the symbolical meaning of each separate 
 face. 
 
ezekiel's visions. 39 
 
 THE FACE AS OF A MAN. 
 
 The first named in Ezekiel is the face of a 
 man, which for various reasons appears to be 
 typical of the race of Ishmael, who lived by 
 the sword. First, as aptly symbolizing- that race, 
 in an age when manly courage was esteemed 
 the first of human virtues, as the word * virtus ' 
 denotes. Secondly, as the irruption of that 
 race, who at a later period spread their con- 
 quests and their apostacy over half the world, 
 is represented as a swarm of locusts, devouring 
 the food destined for the support of spiritual 
 life ; and those locusts are said to have * faces 
 as the faces of men.' And here is to be ob- 
 served, that the Hebrew word for locust is, 
 Arabh. Thus the face of a man aptly sym- 
 bolizes the Arabian race, and their ruling 
 passion — war. 
 
 THE FACE OF A LION. 
 
 The following reasons seem sufficient to shew- 
 that the lion was typical of the Jewish race. 
 First, the words of the dying patriarch, ' Judah 
 is a lion's whelp * — favour this conclusion ; the 
 
40 MYSTERY OF 
 
 lordly spirit already dawning- in the disposition 
 of his son, probably leading the father to apply 
 to liiui that appellation. The same spirit led 
 also his descendants to reject Christ as their 
 Messiah in the hopes of an earthly prince. 
 That Christ was their Messiah, and a prince, 
 though not as they expected an earthly one, 
 and typified by the lion, appears from his being 
 expressly called in the Apocalypse ' the Lion 
 of the tribe of Judah.* And the mistaken light 
 in which the Jews regarded their Messiah, 
 makes the lion as king of the forest, a fit 
 symbol of that race who looked to be kings of 
 the earth. 
 
 THE FACE or AN OX. 
 
 This emblem is appropriate to the descendants 
 of Japhet, who, if not its founders, which may 
 be questionable, have been at all events the most 
 pertinacious adherents to that superstition, the 
 most ancient as well as the most extensive, 
 which was attended with bloody rites and human 
 sacrifices, viz. : the vrorship of the Sun and 
 Fire. The celebration of this superstitious 
 worshi]) was especially held at the vernal equi- 
 
ezekiel's visions. 41 
 
 nox, when the Sun entered the sign Taurus, 
 thence called the Tauric festival ; vestiges of 
 which, according" to Higgins, still remain in 
 almost every nation upon earth. 
 
 The Celtic Druids, who inhabited northern 
 Europe, before the foundation of the Roman 
 empire, were addicted to this superstition, and 
 according to Higgins, (p. 54,) they belonged 
 to the race of Japhet, being descended from 
 Gomer, hence called Gomerians and Cimme- 
 rians. Buddhism and Druidism were identical 
 according to Sir William Jones ; the Buddh of 
 the Tartars being the Scandinavian Deity Wod 
 or Oden ; and probably also the Chinese Deity, 
 Fo. 
 
 The Bull being found as stated by Higgins 
 (p. 291,) among the gods of the Druids ; the 
 head of an ox on a human figure being among 
 the commonest of hieroglyphical figures in Bud- 
 hite temples ; and the worship of the golden 
 calf being the oldest recorded instance of Jewish 
 idolatry in Holy Writ, are sufficient reasons for 
 considering the ox as emblematic of that race, 
 who introduced those superstitious rites into 
 Europe, and were according to Moses its oldest 
 inhabitants. 
 
42 MYSTERY OF 
 
 THE FACE OF AN EAGLE. 
 
 Though the race of Japhet must be accounted 
 the earliest settlers in Europe, yet we know 
 that they were at length supplanted by the 
 Romans, descendants of Ham. And the eagle 
 being sacred to Jove, the Jupiter Ammon, 
 of the Egyptians, and father of the gods, is a 
 fit emblem of their Polytheism. Nor is it less 
 so of modern Romanism, which substituting 
 saints for gods has changed the names without 
 diminishing their number. The indulgence of 
 the passions, as before stated was the ruling 
 spirit of Romish Polytheism, and when we con- 
 sider the facility of obtaining absolution in the 
 Romish Church, at one time even for pros- 
 pective offences, we cannot ascribe a much more 
 strict morality to the one than to the other ; and 
 an emblem appropriate to ancient Polytheism, 
 would be no less so to modern Romanism. 
 
 Such is the reference which these faces seem 
 to bear to each race, and to their predominant 
 superstition, and characteristic. But if a par- 
 ticular face symbolize each race, we have to 
 explain why each has four faces in Ezekiel, and 
 only one in the Apocalypse. 
 
ezekiel''s visions. 43 
 
 WHY HAS EACH CREATURE ALL FOUR 
 FACES, IN EZEKIEL. 
 
 The ruling spirit of each race being* symbolized 
 by a particular face, the inference to be drawn 
 from all four faces being affixed to each seems 
 obvious, or to signify that each had by turns 
 been actuated by the spirit of all four ; that 
 cruelty and fanaticism, sensuality and dissolute- 
 ness, war and conquest, and the spirit of selfish- 
 ness and worldly-mindedness, had successively 
 or simultaneously prevailed with them all ; and 
 thus each having appeared under four different 
 aspects, the faces denoting those aspects were 
 appropriate to all four. 
 
 Why then are they no longer so represented ? 
 but— 
 
 WHY HAS EACH A SINGLE FACE IN THE 
 APOCALYPSE ? 
 
 The answer is, because change of character 
 required change of symbol. The creatures of 
 St. John acknowledge to have received re- 
 demption ; while those of Ezekiel are in the 
 
44 " MYSTERY OF 
 
 unredeemed state. But redemption in the figu- 
 rative sense means conversion to Christianity ; 
 and that Christianity produces change of cha- 
 racter, figuratively styled regeneration, is what 
 must surely be admitted ; though it has not yet 
 produced that thorough change in the world 
 which may be ultimately expected from it. 
 
 In some indeed a partial change had been 
 effected before the coming of Christ ; though 
 not in the time of Ezekiel, or the compound 
 symbols would be inappropriate there. Thus 
 when the Jews by severe chastisement had been 
 cured of idolatry ; when they had ceased to 
 sacrifice children to Moloch ; when their war- 
 like' spirit was subdued by humiliation ; the 
 symbols denoting these characteristics had ceased 
 to be applicable, and their ruling passion selfish- 
 ness, or the desire of earthly dominion, sym- 
 bolized by the lion, remained their peculiar 
 characteristic. 
 
 WHY IS THE SYMBOL OF IDOLATRY RE- 
 TAINED AFTER CONVERSION TO 
 CHRISTIANITY ? 
 
 But this change having i)receded conversion 
 does not explain the retention of that symbol 
 
ezekiel's visions. 45 
 
 after. The solution of this problem must be 
 sought for in a fact to which the present bears 
 testimony no less than the past, viz. : that 
 Christianity itself has hitherto failed to eradi- 
 cate the ruling- passion of each race, which was 
 retained after conversion, and carried along 
 with each into the Church of Christ. What 
 is now become matter of history, the spirit of 
 prophecy alone could foresee in the days of St. 
 John. That the spirit of worldly-mindedness 
 would continue to prevail in the Christian 
 Church ; that idolatry would be shortly re- 
 vived by the still remaining spirit of Poly- 
 theism ; that human sacrifices would be re- 
 newed in the burning of heretics, by the 
 still surviving spirit of Druidism ; and that 
 an early apostacy would be established at the 
 point of the sword by the unextinguished 
 spirit of Arabism j this prophecy alone could 
 foretel. 
 
 Though it may no longer be possible among 
 the present mixed races to trace each spirit to 
 its source, or assign to each race its share in 
 corrupting Christianity ; yet as far as history 
 can guide us, it will bear out the view we 
 have taken. For if the worldly spirit be not 
 
46 MYSTERY OF 
 
 confined to the Jewish converts, it was in 
 the Romish Church that image worship arose 
 and is retained ; it was among the Arabs, 
 who admitted the divine mission of Christ as 
 well as that of Moses, and whose Koran is 
 founded on a perversion of both the Law and 
 the Gospel, that Mahommedism arose ; and 
 it was the Gothic or Druidical nations of 
 the west, who were foremost to adopt, and 
 the latest to relinquish the burning of here- 
 tics. 
 
 Thus the predominant spirit of each race 
 remaining unextinguished after their figurative 
 redemption, or conversion to Christianity, the 
 symbol denoting that spirit still remained appro- 
 priate to each. 
 
 WHAT IS MEANT BY THEIR WINGS ? 
 
 In the symbolical style, actions are often used 
 as well as words, in foreshewing events. Thus 
 Ezekiel was commanded to take a tile, and 
 pourtray a city upon it, then to besiege it, to 
 foreshew the siege of Jerusalem. Zechariah 
 was ordered to take two staves, to name the 
 one Beauty, signifying Christ, the beauty of 
 
ezekiel's visions. 47 
 
 holiness ; and the other Bands, signifying- Israel, 
 or the bondage of the law ; then to break them 
 in succession, foreshewing the crucifixion of 
 Christ, and the rejection of Israel. What then 
 do the actions of these wings typically signify, 
 is the question. 
 
 If we look to the Seraphim of Isaiah which 
 had six wings, we shall find that every action 
 they perform is one of adoration. Thus when 
 with two they cover their faces before the 
 Divine presence, is it not equivalent to saying, 
 *' How great is thy glory ! Oh Lord ! Mine 
 eyes may not behold its brightness ! " When 
 with two they cover their feet, is it not as much 
 as saying ? " Let me be hid from thy sight ; 
 for I am a sinful creature, and Thou art of 
 purer eyes than to behold iniquity ! " When 
 with two they soar aloft, is it not seeking a 
 nearer approach to heaven, or as if they said ? 
 " Receive me into thy heavenly mansions ! Oh 
 Lord ! " Thus every action being one of adora- 
 tion, we regard them as symbolical of Divine 
 homage. 
 
48 MYSTERY OF 
 
 WHY HAVE EZEKIEL'S FOUR WINGS, AND 
 ST. JOHN'S SIX EACH ? 
 
 The creatures of Ezekiel are still in the idol- 
 atrous or unredeemed state ; whereas those of 
 St. John have received redemption, or conver- 
 sion to Christianity, whereby they have obtained 
 a purer form of worship, or an additional means 
 of attaining to heaven, symbolized by another 
 pair of wings. The Seraphim also display no- 
 thing in form, in number or in office, that 
 betrays corruption or idolatry ; while their 
 being furnished with six wings would seem to 
 denote that these were required for admission 
 into the Divine presence. If we suppose these 
 to be symbolical of the additional means to be 
 obtained through the promised redemption, thus 
 prophetically presignified, there may be found 
 in the context much to favour that idea. 
 
 These general remarks have now prepared 
 us for entering on the particular examination 
 of EzekiePs vision. 
 
ezlkiel's visions. 49 
 
 CHAPTER I. 
 
 FOUR LIVING CREATURES ISSUING OUT 
 
 OF THE CLOUD, AND THE THRONE 
 
 ABOVE THE FIRMAMENT. 
 
 1. Now it came to pass in the thirtieth year, 
 in the fifth month, in the fifth day of the mofith, 
 as I was among the captives by the river 
 Chebar, that the heavens were opened, and I 
 saw visions of God. 
 
 2. In the fifth day of the month, which was 
 the fifth year of king Jelioiachin's captivity, 
 
 3. The word of the Lord came expressly to 
 Ezekiel the priest, the son of Buzi, in the 
 land of the Chaldeans, by the river Chebar, 
 and the hand of the Lord was upon him. 
 
 The prophet, it appears, was among the cap- 
 tives, carried to Babylon by Nebuchadnezzar, 
 along with Jehoiachin king of Judah, and saw 
 these visions by the river Chebar, which flows 
 
 D 
 
50 MYSTERY OK 
 
 into the Euphrates about two hundred miles 
 north of Babylon. 
 
 4. And I looked, and, behold, a whirlwind 
 came out of the north, a great cloud, and a fire 
 infolding itself, and a brightness was about it, 
 and out of the midst thereof, as the colour of 
 amber, out of the midst of the fire. 
 
 5. Also out of the midst thereof came the 
 likeness of four living creatures. And this 
 was their appearance ; they had the likeness of 
 a man. 
 
 That portentous phenomena in the natural 
 world are employed in the figurative style of 
 prophetic language, to foreshew corresponding 
 changes in the spiritual or moral state of man- 
 kind, every page almost of prophecy declares. 
 
 Thus, in Joel, (ch. ii. ver. %) "A day of 
 darkness, and of gloominess ; a day of clouds 
 and of thick darkness," &c., foretel the ap- 
 proach of spiritual evils, as the context clearly 
 shews. 
 
 In Amos, (ch. viii. ver. 11,) the spiritual 
 import of this language is at once announced, 
 *' Behold the days come, saith the Lord, that 
 I will send a famine in the land, not a famine 
 
ezekiel's visions. 51 
 
 of bread, nor a thirst of water, but of hearing 
 the words of the Lord." 
 
 In Hosea, (ch. viii. ver. 6,) The wind and 
 the whirlwind are used to express the evils of 
 idolatry : and the wrath of heaven ag-ainst it. 
 " But the calf of Samaria shall be broken in 
 pieces. They have sowed the wind, and shall 
 reap the whirlwind." 
 
 In Revelations, (ch. xvi. ver. 8,) fire sym- 
 bolizes the scorching heat of fanaticism. " And 
 power was given to him (the Sun) to scorch 
 men with fire." 
 
 Thus we see that the whirlwind and the 
 cloud are employed to denote the evils of false 
 religion, darkening the moral or spiritual world; 
 and fire the scorching heat of fanaticism. 
 
 Nor can those who are acquainted with the 
 history of Paganism, and know the horrors 
 perpetrated in the name of religion, when 
 human victims were sacrificed by hundreds, a 
 living holocaust committed to the flames, be at 
 any loss to conceive the portents alluded to. 
 That the sacrifice of human victims was com- 
 mon with some Pagan nations is attested in the 
 writings of Diod : Sic : in those of Dionys : of 
 Halicarn : and of Julius Caesar among . the 
 
 D 2 
 
52 MYSTERY OF 
 
 ancients ; and abundantly proved by Bryant, 
 Borlase, and Higgins among the moderns. But 
 even their testimony is needless, when Scripture 
 itself decries the inhuman practice of sacrificing 
 their very children — " by sending them through 
 the fire to Moloch;" in vain represented by 
 some as a harmless ceremony. For proof see 
 Ezekiel ch. xxiii. ver. 37, and 39. 
 
 The more refined Heathenism of Rome and 
 Greece, which derived its origin from Egypt, 
 might disclaim these horrors ; but before Greece 
 and Rome were numbered among nations, 
 Druidism had prevailed in the dark regions of 
 the north, whence the cloud and the whirlwind 
 are seen to come. Cruelties, however, were not 
 the only abominations attached to Paganism ; 
 the grossest immoralities, and most detestable 
 rites were practised in the name of religion ; 
 and in these the nations of classical antiquity 
 fully participated ; and these being equally 
 included in the prophetic denunciations that 
 follow, are as likely to be signified in the visions 
 preceding. 
 
 But while the debasing influence of Poly- 
 theism prevailed on the one hand, and the 
 gloomy horrors of Druidism on the other, there 
 
ezekiel's visions. 53 
 
 was one nation in the possession of a purer 
 theology, could they only have been persuaded 
 to refrain from the abominations of their Pagan 
 neighbours. But all the admonitions of their 
 prophets were inadequate to this purpose, and 
 hence their share in this vision, as well as the 
 denunciations that follow it. 
 
 Out of the midst of the cloud and the fire, 
 came the likeness of four living creatures. 
 These for reasons already alleged are con- 
 ceived to symbolize the human race, sprung 
 from four sources, professing four forms of 
 religion, and each distinguished by notable 
 prophecies in Holy Writ. 
 
 Considering the cloud as emblematic of 
 spiritual darkness in which mankind was then 
 enveloped ; the fire as indicating the scorch- 
 ing heat of fanaticism, the natural attendant 
 upon spiritual darkness ; and the whirlwind 
 as denoting the morally devastating influence 
 of false religion and idolatry ; the creatures, 
 as seen coming forth from the cloud and 
 the fire, and impelled by the whirlwind, aptly 
 designate the condition of the human race as 
 then existing in the lowest state of mental dark- 
 ness, and the last degree of moral debasement. 
 
54 MYSTKKY OF 
 
 Their symbolizing the human race, is first 
 intimated by their having the likeness of a man. 
 Their comprising the whole of that race is 
 indicated by their number four, which is em- 
 blematic of totality. And their spiritual con- 
 dition is declared by their faces, betokening as 
 already shewn, the different aspects under which 
 they have appeared. Besides these, other cir- 
 cumstances will presently come into view to 
 confirm this conclusion, offering further marks 
 of their idolatry and demoralization. 
 
 6. And every one had four faces, and every 
 one had four wings. 
 
 7* ^^^d their feet were sti'aight feet, the sole 
 of their feet was like the sole of a calf's foot, 
 and they sparkled like burnished brass. 
 
 8. And they had the hands of a man under 
 their wifigs, on their four sides ; they four had 
 their faces and their ivings. 
 
 9. Their wings were joined one to another ; 
 and they tui'ned not when they went ; they went 
 every one {Straight forward. 
 
 The symbolical import of their faces has been 
 already noticed. Wings, as used by the purer 
 Seraphim of Isaiah, were shewn to signify by 
 
ezekiel's visions. 55 
 
 their actions adoration or divine homage ; but 
 however fitted by their form for such an office, 
 no act they here perform, as will presently be 
 seen, can be interpreted to signify adoration. 
 Nor does their number here bespeak their fitness 
 to appear in the Divine presence. 
 
 Their feet, carefully covered by the Seraphim, 
 are here conspicuous, and resemble a calPs foot. 
 In fact they were cloven feet, cleaving to earth, 
 and betraying their bestial nature, or earthly 
 propensities. And as if to render that nature 
 more evident, ' they sparkled like burnished 
 brass.' 
 
 Moreover the hands of a man are seen under 
 their wings, signifying, as it were, that their 
 works were those of man, but concealed under 
 the cloak of religion ; they appeared ' under 
 the wings.* And as if to mark more strongly 
 this semblance of religion, the expression is 
 repeated, ' they four had their faces and their 
 wings ; ' the face shewing their real nature, 
 while the wing furnished a pretext or cover- 
 ing. 
 
 Their wings when extended touched one 
 another. Does this signify their agreeing in 
 the same principles of action, in making religion 
 
56 MYSTERY OF 
 
 a cloak for worldly purposes ? The same de- 
 nunciations are uttered against all. 
 
 And ' they turned not as they went, but 
 went every one straight forward.' From this 
 it appears that they stood in a row, as they 
 could not otherwise go straight forward without 
 turning. Does their not turning denote their 
 steadfastness of purpose and tenacity of belief? 
 Established principles are seldom relinquished. 
 A rising generation less deeply imbued with 
 them may change ; habits once confirmed either 
 in acting or thinking are rarely altered. 
 
 10. As fo7' the likeness of their faces, they 
 
 four had the face of a man, and the face of a 
 
 lion on the 7'ight side ; and they four had the 
 
 face of an ox on the left side ; they four had 
 
 also the face of an eagle. 
 
 How the faces are emblematic of the different 
 aspects under which the races of men appeared, 
 symbolizing the ruling passion and prevailing 
 superstition of each, has been shewn before : the 
 order in which they are enumerated now seems 
 the only point that calls for farther explanation. 
 The symbols placed first, are those appropriate 
 to the races of Ishmael and Israel, which are 
 
ezekiel's visions. 57 
 
 coupled together. Is this because they were 
 kindred races, or both descended from Abra- 
 ham, Ishmael the oldest being- placed first ? The 
 races of Hain and Japhet are placed last and de- 
 tached from each other, the ox before the eagle. 
 That the descendants of Abraham should have 
 precedence of those of Ham and Japhet in 
 Jewish writings is what might be expected; 
 while the lion, as symbolical of the Messiah, is 
 placed first in the Apocalypse. Does the ox 
 precede the eagle in Ezekiel because Druidism 
 was more ancient than Polytheism ? Are the 
 faces of the man and the eagle placed last in 
 the Apocalypse, because Mahommedism and 
 Romanism did not arise till many centuries 
 after the time of St. John ? 
 
 11. Thus were their faces, and their wings 
 were stretched upward; two wings of every 
 one joined one to another, and two covered their 
 bodies. 
 
 12. And they went every one straight for- 
 ivard, whither the spirit was to go, they went ; 
 and they turned not as they went. 
 
 Two of their wings point to heaven, as if 
 denoting their aim or pretension, but make no 
 
58 MYSTERY OF 
 
 advancement towards it : they do not soar 
 aloft. Two of them cover their bodies, to 
 hide their earthly propensities, not like the 
 Seraphim in the Divine presence, but to con- 
 ceal them from man, the prophet being the 
 only witness. The joining of their wings seems 
 to denote their unity of purpose ; and their 
 turning not as they go again intimates their 
 steadfastness of belief, and unchangeableness of 
 action. 
 
 13. As for the likeness of the living crea- 
 tures, their appearance was like burning coals 
 of fire, and like the appearance of lamps : it 
 went up and down among the living creatures ; 
 and the fire ivas bright, and out of the fire 
 went forth lightning. 
 
 14. And the living creatures went and re- 
 turned as a fiash of lightning. 
 
 We do not find here the genial warmth of 
 true religion, which supports and cherishes 
 spiritual life, but burning coals of fire, the 
 scorching heat of fanaticism. We do not see 
 the steady and beneficent light of the sun, 
 which illuminates the earth, but the flickering 
 and uncertain glare of lamps, going up and 
 
ezekiel's visions. 59 
 
 down among them ; and the lightning-'s flash, 
 which dazzles rather than enlightens. The very 
 creatures themselves appear transient and evan- 
 escent, as if their spiritual existence had no 
 fixed and permanent basis. 
 
 15. Now as I beheld the limng creatures, 
 behold one wheel upon the earth by the living 
 creatures, with his four faces. 
 
 16. The appearance of the wheels and of 
 their work was like the colour of a beryl ; and 
 they four had one likeness ; and their appear- 
 ance and their work was as it were a wheel 
 in the middle of a vheel. 
 
 17* When they went, they went on their 
 four sides ; and they turned not when they 
 went. 
 
 Nothing in these visions is more obscure 
 than these wheels, as regards either their visible 
 appearance, or their symbolical meaning. The 
 position in which they lie and move, namely on 
 their sides, it seems impossible to apply to the 
 creatures themselves, which appeared to be 
 standing and in a row. Yet if the horizontal 
 position here belong to the wheels, it would 
 seem to change directly after. This however 
 
60 MYSTERY OF 
 
 involving" neither contradiction nor impossibility 
 in a vision where nothing appears in a natural 
 order, we adopt that view as involving the least 
 difficulty. 
 
 But besides their horizontal position and their 
 not revolving, they work as a wheel within 
 a wheel, or as it may perhaps be rendered, a 
 circle in a circle. To facilitate the conception 
 of this, we may consider the concentric circles 
 produced on the surface of water by a stone 
 thrown into it, for these lie horizontally and 
 do not revolve ; yet they expand and die off in 
 succession, making room for others which rise 
 up within them and follow the same course, thus 
 working as a wheel within a wheel. This may 
 perhaps afford some idea of what might be the 
 visible appearance, but the symbolical meaning 
 remains to be sought. 
 
 These circles within circles rising up and 
 dying off in succession afford an apt symbol of 
 the generations of men, and the progress of 
 intellectual advancement, each succeeding cir- 
 cle being fainter than its predecessor, or less 
 strongly imbued with the prejudices of the age, 
 and therefore leaving the medium in a fitter 
 state to receive a new impression. But such 
 
ezekiel's visions. 61 
 
 an exposition vvould be but vague and general 
 unless we cati apply the symbol to some par- 
 ticular generation. 
 
 The wheel within wheel suggests the idea of 
 an * imperium in imperio,' an object mostly 
 aimed at, and often obtained by the priest- 
 hood. Is there any ground then for applying 
 this symbol to them ? It is in the furniture 
 of the temple that we must seek for the pro- 
 totype as well as the meaning of these wheels, 
 and here we find them, not only in connexion 
 with the ark of the covenant, the emblem of true 
 religion, but bearing up the ark, thus performing 
 the most important office of the priesthood, or 
 emblematically supporting true religion. 
 
 The Cherubim along with the Ark were 
 originally borne on the shoulders of the Le- 
 vites * till Solomon built the temple, when he 
 made a chariot for them, as we learn in the 
 1st Chron. ch. xxviii. ver. 18. ; the wheels of 
 which thenceforward performed the office of the 
 priesthood. Further intimation of this transfer 
 of the ark from the shoulders of the Levites 
 occurs in the 2nd Chron. ch. xxxv. ver. 3. 
 " Put the holy ark in the house which Solo- 
 mon the son of David, king of Israel, did 
 
62 * MYSTERY OF 
 
 build. It shall not be a burthen upon your 
 shoulders," &c. ^ 
 
 Thus it appears in the days of Josiah, long 
 after Solomon, that the ark was still sometimes 
 carried on the shoulders of the Levites, and 
 as the wheels were then probably taken off and 
 laid aside, this would accord with their occa- 
 sional change of position ; while we see at the 
 same time how such a symbol came to be intro- 
 duced into the vision. 
 
 IS. As for their rings they were so high that 
 they were dreadful ; and they were full of eyes 
 round about them four. 
 
 Though the wheels before appeared to lie on 
 their sides, yet they are seen now raised up, and 
 rising to a fearful height, expanding as it were 
 in dimension, like the circles on the water, 
 though not in the same direction, but heaven- 
 ward ; as if to indicate their aspiring preten- 
 sions. The word rendered ring can only mean 
 their rim or fellow, as Parkhurst and Newcome 
 both make it. The Hebrew is ^n'^ns"' 
 
 The spiritual import of these wheels, as de- 
 noting the priesthood becomes still more evident 
 from their being full of eyes all over. These 
 
ezekiel's visions. (53 
 
 may be regarded either as the inlets of intel- 
 lectual light, or as the organs of watchfulness : 
 both which would well accord with their sym- 
 bolizing the priesthood, who were the spiritual 
 instructors of Israel, as well as the guardians 
 of their spiritual welfare. (2 Chron. ch. xxxv. 
 ver. 3.) Further reasons will also presently 
 appear for this conclusion. 
 
 19. And when the living creatures we7it, the 
 wheels ivent beside them ; and when the living 
 creatures were lifted up from the earthy the 
 wheels were lifted up. 
 
 20. JVhither soever the spirit was to go^ they 
 wenty thither was their spirit to go ; and the 
 wheels were lifted up over against them : for 
 the spirit of the living creature was in the 
 wheels. 
 
 21. H^hen these went, those went ; and when 
 these stood, those stood ; and when these were 
 If ted up from the earth, the wheels were lifted 
 up over against them ; for the spirit of the 
 living creature was in the wheels. 
 
 Surely the influence of .the priesthood over 
 the laity, and their unity of spirit are clearly 
 and strongly expressed in this reiterated asser- 
 
64 MYSTEKY OV 
 
 tion ; which it seems impossible to apply other- 
 wise. Should it be objected that the wheels do 
 not so evidently lead the way as might he ex- 
 pected, history will bear out the affirmation, that 
 the priesthood have not always been foremost 
 in promoting spiritual advancement. Witness 
 the priesthood in our Saviour's time, who 
 were his most virulent opponents ; witness 
 the Romish priesthood, who long withheld 
 the Scriptures ; and more to our present 
 purpose, witness the charge brought against 
 the spiritual guides and prophets of Israel, a 
 few chapters onwards, of ' misleading the 
 people ; ' a charge to which the Pagan priest- 
 hood were surely not less obnoxious than the 
 Jewish. 
 
 S2. And the likeness of the firmament upon 
 the heads of the living creatures was the colour 
 of the terrible crystal, stretched over their heads 
 above, 
 
 23. And under the firmament were their' 
 wings straight^ the one towards the other ; every 
 one had two, which, covered on this side, and 
 every one had two, which covered on that side, 
 their bodies. 
 
ezekiel's visions. 65 
 
 The colour of the crystal could only appear 
 terrible, as it would seem, from its great depth, 
 betokening" the immense space it filled ; as the 
 deeper the sea, the darker is the colour of the 
 water. And the depth of the firmament dis- 
 playing" the distance of the heaven which the 
 creatures sought to attain, might be awful on 
 that account, as shewing it the more difficult 
 of access. 
 
 Neither are their wings employed in a way 
 to promote that purpose ; while two of each 
 are extended towards one another, and two 
 covering their bodies, are used- to hide their 
 worldly propensities. The repetition of the 
 word * two,' which makes them appear to have 
 six wings each might be omitted, being a 
 redundance of frequent occurrence in the He- 
 brew. 
 
 24. And when they went I heard the noise 
 of their wings, like the rioise of great wafers, 
 as the voice of the Almighty, the voice of 
 speech, the noise of a host ; and when they 
 stood they let down their wings. 
 
 The great waters, to the noise of which the 
 sound of their wings when in motion is com- 
 
66 MYSTERY OF 
 
 pared, is declared in the Apocalypse to signify 
 * peoples, and nations, and multitudes, and 
 tongues.* The tumultuous din of nations, the 
 discordant clashing of religious opinions, seems 
 thus intended. Its spiritual character is implied 
 in its being said to resemble the voice of the 
 Almighty. Yet it is not the real voice from 
 heaven, but as the voice only. The true ' word 
 of God ' is not heard till after, when the crea- 
 tures have let down their wings, and the tumult 
 of nations has subsided. 
 
 Should the clashing of religious opinions ap- 
 pear hyperbolical and inapplicable to nations, 
 where Paganism held undisputed sway, and 
 religious discord was probably unknown ; the 
 sound of their wings may apply without a me- 
 taphor to the victims of Pagan superstition and 
 cruelty, with the clangor raised for the purpose 
 of drowning their cries. 
 
 25. And there was a voice from the firma- 
 ment that was over their heads, when they stood, 
 and had let down their wings. 
 
 This voice from the firmament above, appear- 
 ing to proceed from the throne, and He that 
 utters it, declared to be the likeness of the 
 
ezekiel's visions. 67 
 
 glory of the Lord, can be no other than the 
 real * Word of God,* the Gospel of truth, 
 thus figuratively foreshewn as about to be sent, 
 for the regeneration, and salvation of mankind, 
 and ordained to abolish the horrors of Paganism. 
 The creatures letting down their wings before 
 it was heard, may be thus explahied : the Jews 
 before this were weaned from idolatry, and the 
 Romans having conquered the world, Druidism 
 with its horrors was banished from the empire, 
 human victims, save those who perished in the 
 amphitheatre, having ceased to be offered up ; 
 religious persecution slumbered at least for a 
 time, and universal peace prevailing, the temple 
 of Janus was shut. And thus the creatures 
 appeared to have let down their wings, or to 
 have been lulled into a state of quiescence 
 before the promulgation of the Gospel. 
 
 26. And above the firmament that was over 
 their heads was the likeness of a throne, as the 
 appearance of a sapphire stone ; and upon the 
 likeness of the throne was the likeness as the 
 appearance of a man upon it. 
 
 27. y^nd I saw a.s the colour of amber, as 
 the appearance of fire round about within it ; 
 
 E 2 
 
68 MYSTERY OF 
 
 from the appearance of his loins even upward^ 
 and from the appearance of his loins even 
 downward, I saw as it were the appearance of 
 fire, and it had brightness round about it. 
 
 28. This was the appearance of the likeness 
 of the Gloi'y of the Lord, and when I saw it 
 I fell upon my face, and I heard a voice, as 
 of one that spake. 
 
 Surely this splendid vision cannot be other- 
 wise understood than, as Newcome and others 
 regarded it, as foreshewing the coming of the 
 Son of God, to establish His kingdom and that 
 of His Father. The throne above the firma- 
 ment, with the likeness of a man upon it, 
 clothed in brightness, and declared to be the 
 likeness of the Glory of the Lord, can be 
 no other than the Son of Man, the promised 
 Messiah. 
 
 His appearance at the close of this vision, 
 which pourtrays the spiritual state of the world 
 before His coming, declares both the time and 
 the object of His coming, which was the re- 
 demption of mankind from idolatry. 
 
 The more full and particular revelation of that 
 event forms the subject of the second vision 
 which follows. 
 
ezekiel's visions. 69 
 
 SECOND VISION OF THE THRONE AND 
 THE CHERUBIM. 
 
 CHAPTERS 8, 9, 10, 11. 
 
 The former vision occurred at the opening- of 
 the prophet's mission, in the fifth year of the 
 Babylonian captivity. The prophecies of the 
 following year were accompanied by a vision 
 nearly similar ; so nearly that the difference 
 between them has for the most part escaped 
 notice ; yet that difference, slight as it may 
 appear, will be found of material importance 
 in explaining its symbolical meaning. The 
 examination of this second vision, it is not 
 proposed to enter into so much in detail as 
 that of the former, but so far only as appears 
 necessary to obviate objections that may be 
 made to the exposition of the first as founded 
 on particular expressions or passages in the 
 second, when arbitrarily expounded and detached 
 from the context, whilst their real meaning and 
 
70 
 
 MYSTERY or 
 
 purport can be ascertained only by a minute 
 and accurate acquaintance with the signification 
 of that context. 
 
 SPIRITUALITY OF THESE PROPHECIES. 
 
 That the prophecies of Ezekiel in general, 
 and those accompanying- these visions in par- 
 ticular, had an ulterior aim bearing allusion to 
 the coming of Christ, besides their obvious and 
 political sense, which alone attracted the notice 
 of the Jews, may perhaps be questioned by 
 those who are exclusively attached to the literal 
 interpretation. But those who are acquainted 
 with the excellent sermons of Archdeacon 
 Nares, on the twofold fulfilment of prophecy, 
 and more recently those of Dr. Arnold of 
 Rugby ; will not be disposed to deny that the 
 destruction of Jerusalem, and the dispersion of 
 the Jews, with their becoming a reproach and 
 a bye-word, bore allusion to their spiritual as 
 much as to their political degradation. And 
 those who admit this view of their captivity 
 and dispersion cannot consistently deny that the 
 same spiritual meaning must be attached to their 
 recal and restoration, as signifying their return 
 
ezekiel's visions. 71 
 
 to the favour of Heaven, by receiving Christ 
 as their Messiah. 
 
 ARE THE JEWS TO RECEIVE AN 
 EARTHLY KINGDOM ? 
 
 Whether a political, as well as a spiritual ful- 
 filment of the restoration of Israel may be 
 expected or not, Christians must consider, what- 
 ever the Jews may think, the restoration to an 
 earthly kingdom a matter of small importance 
 compared with their return to the Divine favour 
 by receiving their long expected Messiah. But 
 if Christ be their Messiah, who has declared 
 that His kingdom is not of this world, what 
 reason have we to believe that He will give 
 them an earthly kingdom ? Is not this con- 
 clusion, as well as that of Christ's personal 
 advent, which is looked for by many Christians, 
 founded on that error which blinded the Jews 
 to the spirituality of His kingdom at His first 
 coming, and equally blinds Christians to that 
 of His second ? 
 
 Their reluctance to admit that His second 
 advent means the perfecting of the doctrine 
 and religion He taught, in short a farther 
 
72 MYSTERY OF 
 
 reformation, is easily accounted for, as this 
 would involve an admission, which it seems 
 impossible to make ; to wit, that their pre- 
 sent belief is partially erroneous ; or in other 
 words, that what they now profess, they do not 
 believe. 
 
 MEANING OF THESE VISIONS DEDUCED 
 FROM THE CONTEXT. 
 
 As the symbolical meaning of the first vision 
 was deduced from the prophecies that accom- 
 panied it, so will be also that of the second. 
 The denunciations uttered against idolatry led 
 us to seek for, and to imagine we discover in 
 that vision an emblematic representation of 
 mankind in the idolatrous state j and the pro- 
 phecies preceding and attending this second 
 vision, lead to the conclusion, that the final 
 abolition of idolatry among the Jews is the 
 subject of the introductory Chapters, and that 
 the promulgation of Christianity, with the call 
 of the Gentiles is emblematically foreshewn by 
 the re-appearance of these creatures. 
 
 The call of the Gentiles symbolized by this 
 second vision, forms the subject of the tenth 
 
ezekiel's visions. 73 
 
 chapter ; the expurgation of the temple and 
 the final correction of the Jews are shewn in 
 the two preceding". The eighth chapter opens 
 with renewed declarations of their continued 
 participation in these abominations, still secretly 
 practised in the temple, as shewn to the prophet, 
 who is carried there in his vision. And the 
 final decree of Heaven against them is then 
 pronounced, which in the next chapter is carried 
 into effect by the command to mark in the 
 forehead for salvation, all those that grieve for 
 these practices, while the rest are delivered over 
 to destruction. 
 
 The temple being now cleansed, or the Jews 
 cured of idolatry, the tenth chapter opens with 
 the coming of the Messiah, whose kingdom 
 being rejected for the most part by the Jews, 
 was the immediate cause of the Gospel being 
 preached to the Gentiles. 
 
 This then is what we regard as the symbolical 
 meaning of this second vision opening with the 
 appearance of the Messiah, followed by a seism 
 or division in the house of Israel, and the 
 transfer of the Divine favour to the creatures, 
 now called Cherubim. 
 
T4 MYSTERY OK 
 
 DIFFEKENCE BETWEEN THE FIRST AND 
 SECOND VISION. 
 
 The circumstances that point out a difference 
 between the former and the present appearance 
 of these creatures are chiefly the following. 
 
 The temple of Jerusalem which in the former 
 vision was not named, in this is the immediate 
 scene of action. The throne above the firma- 
 ment which only came into view at the close 
 of the first vision, appears at the opening of the 
 second, preceding the appearance of the crea- 
 tures. These, which before were only called 
 living creatures, are now constantly called Che- 
 rubim. The Divine Glory, which did not 
 appear till the close of the first, and no vvhere 
 rests upon the creatures, is seen from the be- 
 ginning in the second, and rests directly upon 
 them. These, and other points that will be 
 stated, are conceived to mark an essential dif- 
 ference in the circumstances attending their first 
 and second appearance ; each of which we shall 
 consider more particularly. 
 
ezekiel's visions. 75 
 
 THE TEMPLE, THE IMMEDIATE SCENE 
 OF ACTION. 
 
 The former vision was revealed to the prophet 
 on the banks of the river Chebar, far away from 
 the temple, which was not directly connected 
 with the subject of it, being- a general view of 
 the idolatrous state of mankind before the 
 coming- of Christ j but in this second vision 
 the temple is the immediate scene of action, to 
 which the prophet is transported in his vision 
 from the plains by the Chebar, and being shewn 
 the abominations practised there, its expurgation 
 is then figuratively foreshewn. 
 
 After the denunciations against the Jews for 
 their idolatry, that followed the former vision, 
 the recurrence of the same preceding the second, 
 may perhaps at first appear an useless repetition ; 
 but when it is remembered that this vision is 
 prophetic as well as admonitory, and when the 
 inveteracy of those habits is considered, which 
 prevailed for at least two centuries after, the 
 wonder is not that the denunciations are en- 
 forced by repetition, but rather that the ulti- 
 mate efficacy of the judgments inflicted on the 
 
76 MYSTERY OF 
 
 Jews should be thus foreseen and foretold ; an 
 effect which was finally accomplished about four 
 centuries before the coming- of Christ. 
 
 THE THRONE APPEARS FROM THE 
 OPENING OF THIS VISION. 
 
 The expurgation of the temple being finally 
 accomplished, and the Jews at length weaned 
 from idolatry by the judgments inflicted, the 
 coming of the promised Messiah is next fore- 
 shewn ; and this forming the main subject of 
 the vision appropriately comes into view from 
 the opening of it ; while the living creatures 
 symbolizing mankind in that state from which 
 He came to redeem them, form an essential 
 feature in the symbolical representation that 
 follows. 
 
 But, it may be asked, if the Jews were now 
 weaned from idolatry, why do they appear 
 among the creatures, symbolizing mankind in 
 the idolatrous state ? In the first place, the 
 Jews were indispensable in this vision, for to 
 them was the Messiah promised and given, 
 nor till rejected by most of them, was the 
 Gospel preached to the Gentiles. And in the 
 
ezekiel's visions. 77' 
 
 next place, though weaned from the worship 
 of idols, the Jews were not cured of their 
 ruling" passion ; and the spirit of idolatry con- 
 sists not merely in idol-worship, but in making 
 religion subservient to the indulgence of the 
 passions. And lastly, the Jews were not intro- 
 duced into this vision as symbolizing any par- 
 ticular form of idolatry, though contaminated 
 by that of the nations around : the lion sym- 
 bolical of their race was stated to be emblematic 
 of their predominant characteristic or worldly- 
 mindedness, and not of their idolatry ; and in 
 like manner the face of man characterized the 
 ruling passion of the race of Ishmael or their 
 warlike spirit, and not their idol worship, 
 although they were idolaters. Now these pas- 
 sions were retained by both races, long after 
 idol-worship had been relinquished, and the 
 symbols which denoted them remained appro- 
 priate in the second vision as much as in the 
 first, 
 
 THE COMMAND TO SCATTER FIRE 
 OVER THE CITY. 
 
 The spirit of worldly-mindedness, still remain- 
 ing as the characteristic of the Jewish race after 
 
78 MYSTERY OF 
 
 they were weaned from idolatry, caused the 
 greater number of them to reject a Messiah, 
 who did not fulfil their expectations of an 
 earthly kingdom, a remnant only of them re- 
 ceiving Him ; in consequence of which His 
 Gospel was preached to the Gentiles. 
 
 This division in the house of Israel, between 
 those, who, led by their priests and rulers, 
 rejected Christ, and those who convinced by 
 His preaching and miracles, received Him as 
 their Messiah, is what is conceived to be fore- 
 shewn by the command to scatter fire over the 
 city. For in the same sense, and applied to the 
 same subject was this symbol afterwards used 
 by our Saviour himself, when He foretold the 
 dissension which His coming would occasion. 
 ". I come to send fire on the earth." (Luke xii. 
 49.) The office of promulgating Christianity 
 henceforward devolved upon the Gentile race, 
 with the remnant of Israel who received the 
 Messiah. 
 
 THE CREATURES NOW CALLED 
 CHERUBIM. 
 
 In the former vision these emblematic figures 
 were merely designated as living creatures, but 
 
ezekiel's visions. 79 
 
 here on their re-appearance they are constantly 
 called Cherubim ; a distinction which must 
 surely denote some difference either in their 
 condition or in the circumstances attending- 
 them. Since we commonly find this name g-iven 
 to the ministers of the Divine will, and to the 
 attendants on the Deity, does not this denote 
 their being called to some high and holy office, 
 such as was the promulgation of the Gospel ? 
 
 WHY NOT CALLED CHERUBIM IN THE 
 APOCALYPSE. 
 
 Here it may be asked, why this title is withheld 
 from them in the Apocalypse, where their sym- 
 bolical meaning is allowed to be the same as 
 here, but where they are again designated living 
 creatures, improperly translated * beasts ' in the 
 New Testament. 
 
 The subject of St. John's prophecies may 
 furnish a clue to the solution of this problem. 
 He wrote at the close of the Apostolic age, 
 when its purity was beginning to decline, and 
 symptoms of Antichrist had already made their 
 appearance j and as the corruption of Christ's 
 Church by the Gentiles, and the establishment 
 
80 MYSTERY OF 
 
 of the reig-n of Antichrist formed the main 
 subject of his prophecies, may not this resump- 
 tion of their former name bear allusion to the 
 change already begun in the Gentile Church, 
 and about to be carried to a much greater 
 extent ? 
 
 The term * redeemed ' applied to that race, 
 fig-uratively means, converted to Christianity, 
 or weaned from idolatry, and is in no way 
 incompatible with the subsequent corruption 
 of Christianity by their descendants. These 
 races retaining their characteristic features after 
 redemption or conversion, may be explained 
 on the principle of each carrying their ruling 
 passion along with them into the Church of 
 Christ. 
 
 THE DIVINE GLOEY NOW RESTS ON 
 THEM. 
 
 A FURTHER intimation of the extension of the 
 favour of Heaven to the Gentiles, appears in 
 the Divine Glory, now resting on the Cheru- 
 bim, which must betoken their being taken 
 under the care and protection of heaven. 
 Should it be objected that this is supposing 
 
ezekiel's visions. 81 
 
 the protection of heaven to be given to idolatry, 
 the objection will be found to have little 
 weig-lit ; for the extension of the Divine favour 
 to the heathen, does not imply its being given 
 to heathenism. On the contrary, the express 
 purpose for which the Gospel was preached to 
 the Gentiles, who were idolaters, was to remove 
 them out of the idolatrous state. Nor does 
 there appear to be any other way of repre- 
 senting those races who were about to receive 
 redemption through Christ ; and at the same 
 time pointing out the end and object of that 
 redemption, but by emblems denoting that state 
 which called for redemption. 
 
 THE GLORY HAD BEFORE RESTED ON 
 ANOTHER CHERUB. 
 
 Before the name of Cherubim is given to these 
 creatures, it was already bestowed upon a fifth 
 Cherub, (ch. ix. ver. 3.) on whom the Divine 
 Glory was seen to rest. Now we cannot sup- 
 pose any but the true servants of God to be 
 signified by this fifth Cherub, or those who 
 remained faithful to their duty, continuing to 
 receive and perform the Divine commands, 
 
 F 
 
82 MYSl'ERY OF 
 
 such as the prophet himself, and those who had 
 never been seduced into idolatrous practices. 
 And these are conceived to be meant by this 
 Cherub. 
 
 Who then are those that are marked on the 
 forehead for salvation, while the rest are doomed 
 to destruction ? — May not these be such as had 
 reluctantly yielded to the influence of example, 
 and grieved for the practices they were unable 
 to prevent. As the prophet and his brethren, 
 or the fifth Cherub, acting" under the Divine 
 command, laboured to reclaim their country- 
 men ; these, marked in the forehead, would 
 designate such as would yield to their persua- 
 sion, and return to their duty. 
 
 What means the passing of the Glory from 
 this Cherub to the others, and its first resting 
 on the porch of the temple ? 
 
 As the prophet and his brethren were instru- 
 mental in reclaiming their countrymen ; and 
 thus bringing- back the Divine favour to them, 
 — may not this be denoted by the glory passing 
 from the fifth Cherub to the others ? 
 
 But why does the glory first go up to the 
 porch of the temple ? 
 
 As the temple is the Sanctuary of true religion. 
 
ezekiel''s visions. 83 
 
 while the Cherubim here represent the Gentiles 
 about to be called, and the Jews open to convic- 
 tion, — may not the glory first going up to the 
 temple, denote the way or means whereby the 
 fifth Cherub was iiistrumenta,l in bringing back 
 the Divine favour to the others — namely, by 
 reclaiming them to true religion ? 
 
 THE CHERUBIM ADMITTED TO THE PEE- 
 
 CINCTS or THE TEMPLE, BUT NOT 
 
 TO THE SANCTUAEY. 
 
 Simultaneous with the change of name from 
 living creatures to Cherubim, and with the 
 transfer of the Divine Glory, is their admis- 
 sion to the precincts of the temple, for we are 
 told that the sound of their wings was heard 
 to the outer court, (cli. x. ver. 4.) which 
 accords with a command given in the Revela- 
 tions, (ch. xi.) to measure the temple, and 
 those that worship therein ; but, to leave out 
 the outer court, which was given to the Gentiles 
 for a season. This would seem to intimate 
 their approach to that court which was ordained 
 for them. 
 
 But why were they not admitted to the 
 
 F 2 
 
81: MYSTEKY OF 
 
 Sanctuary ? May not this signify that both 
 Jews and Gentiles, blinded by prejudices, and 
 still swayed by their ruling passion, were unfit 
 to enter the Sanctuary, or incapable of receiving 
 at once the pure and spiritual religion of Jesus : 
 and may it not prophetically allude to their 
 subsequent corruption of Christianity? 
 
 THE FEATURES OF THE CHERUBIM RE- 
 MAIN AS IN THE FORMER VISION. 
 
 Though now called to a holy office, or that 
 of receiving and promulgating the Gospel; yet 
 they were still idolaters, and therefore retained 
 still the features that distinguished them as 
 such : nor could their conversion be instanta- 
 neous or universal ; so as to lead us to expect 
 that every trace of their former state, should 
 immediately disappear. Some circumstances 
 seem almost intended to intimate that it would 
 not be universal. Thus — " As to the wheels, 
 it was cried to them in my hearing, Oh wheel!" 
 This exclamation, when applied to the priests 
 and rulers of Israel, and coupled with the 
 charge against them that follows, (ch. xi. ver. 2.) 
 " of devising mischief, and giving wicked coun- 
 
kzekiel's visions. 85 
 
 sel in the city ; " and when we look beyond 
 the immediate to the remote conduct of the 
 spiritual rulers of Israel, who to the . last 
 remained the most virulent enemies of Christ, 
 we can hardly interpret this otherwise than as 
 an exclamation of reproach. Their still work- 
 ing- as "a wheel in the middle of a wheel," as 
 denoting their duplicity of purpose ; and their 
 " turning" not as they went,'^ as signifying 
 their unchangeableness, would afford farther 
 sanction for this interpretation. But — 
 
 A SLIGHT CHANGE DOES APPEAR IN THE 
 FACES OF THE CHERUBIM. 
 
 A CHANGE which can hardly be deemed acci- 
 dental or unmeaning, is the substitution of the 
 face of a Cherub for that of an ox. As Druid- 
 ism with its human .sacrifices was banished from 
 the Roman empire long before the promulgation 
 of Christianity, may not the ox as symbolical 
 of Druidism be purposely changed ? Polythe- 
 ism remained, therefore its symbol the eagle 
 was retained ; the love of rule continued to 
 be characteristic of the Jews, nor was confined 
 to them alone, therefore its symbol the lion 
 
86 MYSTERY OF 
 
 was still appropriate ; and the martial spirit 
 was unextinguished, consequently the face as 
 of a man, was also still suitable. But the 
 horrors of Druidisni having- ceased among the 
 Gothic nations, united to the Roman empire, 
 the propriety of retaining its symbol the ox, 
 appears questionable, and it may therefore be 
 purposely omitted. The identity of the crea- 
 tures with the Cherubim, twice declared by the 
 prophet, as if apprehensive it might be doubted, 
 and their having the same faces, must be un- 
 derstood generally, or exclusive of this slight 
 difference, which would otherwise involve a 
 contradiction. 
 
 THE CHERUBIM NOW LIFT UP THEIR 
 
 WINGS AND MOUNT FROM 
 
 THE EARTH. 
 
 Their now lifting up their wings and mount- 
 ing from the earth would seem to signify the 
 elevation of spirit imparted to them by the 
 Gospel, according to the declaration in the 
 next chapter, ver. 19, where at the restoration 
 of Israel, *' a new heart, and a new spirit" are 
 promised to them. 
 
 Along with this intimation of their soaring 
 
ezekiel's visions. ^T 
 
 aloft, the glory of God standing over them, 
 seems to declare that their form of worship 
 becomes acceptable to Heaven. 
 
 If it be urged, that the living creatures were 
 before said to be lifted up from the earth, what 
 more can be inferred from this but that the 
 worst form of religion has something of devotion 
 in it, or that superstition itself sometimes 
 mounts from the earth ? 
 
 THE WHEELS ALSO MOUNT BESIDE THEM. 
 
 From this time, or from the return of Israel 
 to the favour of Heaven, when a new heart and 
 spirit are given to them ; the wheels also mount 
 from the earth along with the Cherubim, and 
 the Divine glory stands over them. 
 
 This verse (19) is repeated almost verbatim 
 in the next chapter, (ver. 22 — 3.) when the recal 
 of Israel is declared, and the new heart and 
 spirit are promised. This repetition appears to 
 be intended as an explanation of it, and must 
 surely allude to a new order of priesthood then 
 to be established ; no longer the Jewish but the 
 Christian, which receives the favour of Heaven. 
 
88 -MYSIEKY OF 
 
 THE GLORY NOW LEAVES THE TEMPLE, 
 TO REST ON THE MOUNT OF OLIVES. 
 
 The departure of the Glory, in ver. 18, is 
 beautifully explained by Mr. T. H. Home, as 
 denoting" that Jehovah now forsakes the temple ; 
 and in the following- chapter, ver. 23, the Glory 
 is said to " stand upon the mountain on the east 
 side of the city," which must be Mount Olivet. 
 
 Now, by the later prophet, Zechariah, we find 
 Mount Olivet distinctly used as symbolizing- the 
 Gentile Church, or Christianity, in the state 
 which preceded the dark ages, before the esta- 
 blishment of Papacy and Mahomedism. And 
 that church at its birth, long before those cor- 
 ruptions had taken place is, as we conceive, 
 equally the subject of Ezekiel's vision foreshew- 
 ing- the call of the Gentiles. 
 
 What can more clearly declare, then, accord- 
 ing to Mr. Home's suggestion, the abolition 
 of Judaism and promulgation of Christianity, 
 than this transfer of the Shekinah from the one 
 to the other ? The Cherubim and the wheels 
 also appear to leave the temple together, at the 
 same time that the Shekinah departs, seeming to 
 
ezekiel's visions. 89 
 
 declare, as explained, the commencement of a 
 new order of priesthood. 
 
 But it may be said, the temple was considered 
 as the Sanctuary of true religion. Does Jehovah 
 forsake true religion? 
 
 Judaism was the only true religion before 
 Christianity, and symbolized by the temple, but 
 it ceased to be so afterwards, for the temple was 
 destroyed and Judaism abolished, after forty 
 prophetic days, or lunar years. Mount Zion 
 thenceforward became symbolical of true religion 
 as used by St. John. Thus Judaism was true 
 religion till superceded by Christianity, and no 
 longer. 
 
 With this transfer of the Glory to Mount 
 Olivet the vision ends, as the prophet declares — 
 **So the vision that I had seen, went up from 
 me." (Ch. xi. ver. 24.) 
 
 In concluding, it is necessary again to remind 
 the reader, that these observations on the second 
 vision are not proposed as a full and categorical 
 exposition, but as hints or suggestions towards 
 one ; and principally intended to guard against 
 objections to the view taken of the first vision, 
 founded on the assiuiiption that there is no 
 material difference between them j a difference 
 
90 MYSTERY OF 
 
 which appears to be most striking- and impor- 
 tant. 
 
 OBJECTIONS ANTICIPATED FROM 
 THE JEW. 
 
 Objections to the preceding views still may be 
 expected from different quarters ; the Jew will 
 of course object to a view which looks to a 
 spiritual Messiah, and considers that Messiah to 
 be Christ. But if the kingdom he looks for be 
 an earthly one, who is to possess it ? The Jews 
 who lived in expectation of it ages ago have 
 passed away, and the present generation are 
 dying off daily ; while small is the prospect of 
 any speedy restoration to an earthly kingdom 
 for the remnant that may be left. If it be 
 destined for some future generation, then what 
 benefit will accrue to that now existing ? But 
 if the kingdom of Christ be that kingdom, which 
 offers peace on earth, and eternal happiness 
 hereafter ; if the restoration to the favour of 
 Heaven be the restoration intended by the pro- 
 phets, these are now within their reach, if they 
 will but examine their own Scriptures with sin- 
 gleness of heart, and a mind open to conviction, 
 and yield to the evidence they present. 
 
ezekiel's visions. 91 
 
 OBJECTIONS ANTICIPATED FROM 
 THE CHRISTIAN. 
 
 One objection urged by the Christian, will 
 probably arise from his reluctance to admit as 
 emblems of impure worship, figures so nearly 
 resembling those which he has been accustomed 
 to regard with reverence, and to which the name 
 of Cherubim is at length applied. In answer 
 to this it would seem superfluous, with persons 
 of enlightened mind, and capable of enlarged 
 views of Scripture, to warn them against a 
 popular error, or to remind them that these are 
 only symbolical representations, and not beings 
 that have any actual existence ; as their con- 
 tinual change of form to suit the purpose of 
 the occasion might prove, if proof were wanting. 
 The question really is, since they are purely 
 nominal creatures, what degree of reverence 
 is necessarily attached to the name. If that 
 name were held so very sacred by the Jews, 
 as to be applicable only to the holiest of objects ; 
 or if these figures were meant, as some suppose 
 to represent Jehovah himself, is it likely that 
 Solomon would have used them as ornaments. 
 
92 MYSTEHY OF 
 
 and carved them on the doors and walls of his 
 temple? (1 King-s, ch. G.) Surely this would 
 have been contrary to the command given them 
 by Moses. It is moreover remarkable, that no 
 direction as to figure was g-iven to the workmen, 
 with the order to make Cherubim, shewing that 
 this was perfectly familiar to the Jews, and 
 needed no description. But these anomalous 
 creatures were so uncommon as to require a 
 most minute description ; after which they are 
 called, not Cherubim but living creatures. It 
 is only when reverting to them in the following 
 year, that he bestows that name upon them, as 
 if it was what they most nearly resembled. In 
 short, it appears that whatever idea was attached 
 to the term Cherubim, it conveyed no distinct 
 notion of these creatures as issuing out of the 
 cloud, or a description of figures so familiar 
 would have been superfluous. The term could 
 at most be only generic, and applicable to a 
 class of imaginary creatures, as we use the term 
 angels, and might also admit of the same lati- 
 tude of meaning. 
 
ezekiel's visions. 93 
 
 PARKHURST'S IDEA OF THESE CHERUBIM. 
 
 The elaborate attempt of Dr. Parkhurst under 
 the word m3 in his lexicon, to shew that these 
 creatures represent the Trinity and man in 
 unity therewith, so far as intelligible to the 
 writer, seems rather to shew their near affinity 
 to the objects of Pagan idolatry. Although 
 not exactly corresponding with any one of 
 them, which might have restricted the applica- 
 tion, and thus have been supposed to exempt 
 others from the denunciations against idolatry, 
 yet they appear to be a fit emblem of the whole 
 class, too numerous to be individualized, but 
 all comprised under these four, representing the 
 actuating spirit rather than the particular objects 
 of idolatrous worship. 
 
 If they represented the Trinity, they surely 
 represented Jehovah himself, and Solomon in 
 carving them on his temple, would certainly 
 have violated, as before stated, the law of 
 Moses. 
 
94 MYSTERY OF 
 
 DR. MEAD'S IDEA OF THE CHERUBIM. 
 
 Many who have adopted this idea from Mead 
 have supposed the Apocalyptic creatures to 
 represent the four principal standards of Israel, 
 placed at the cardinal points of their camp. 
 And these Cherubim of Ezekiel so nearly cor- 
 respond with them as to render some notice 
 of this opinion necessary. 
 
 The supposed correspondence of the standards 
 with these creatures, does not appear to have 
 extended to all parts of them, or at least not 
 to have been stated as extending beyond their 
 faces, and would therefore be but a vague re- 
 semblance at the most, Mr. Lowman, however, 
 has shewn in his Work on the Revelations, that 
 there is no solid foundation for the opinion 
 that such were the standards of Israel, no men- 
 tion being made of such in Scripture, nor in 
 any of the ancient Jewish writers, Philo, Jose- 
 phus, and others ; the whole resting on an 
 uncertain Jewish tradition. 
 
 But declining to avail ourselves of Mr. 
 Lowman's authority, or to pledge ourselves for 
 the sufficiency of his arguments, we are willing 
 
ezekiel's visions. 95 
 
 to suppose that there may have been such 
 standards j and to admit the correspondence to 
 the utmost extent that ever was maintained. 
 Granting" then that such were the standards, 
 what light does this supposition throw on the 
 grand object of our research, which is their 
 symbolical meaning ? Will it explain why these 
 creatures issue out of the cloud in Ezekiel ? 
 Will it enable us to account for each having 
 four faces in Ezekiel, while they have only one 
 each in the Revelations ? Will it explain 
 why St. John's creatures have six wings, and 
 Ezekiel's only four ? If a correspondence in 
 the faces be supposed, will this account for the 
 want of a coincidence in other respects, which 
 was never ascribed to the standards, as their 
 hands, their feet, their wheels, and their eyes 
 all over?' It is evident that these must have 
 a meaning, and that meaning is the object of 
 research, which does not seem likely to be in 
 any way promoted by the supposed corres- 
 pondence of these creatures with the standards 
 of Israel, to whatever extent it may be granted. 
 
96 MYSTERY OF 
 
 THE USE OF SEARCHING OUT THE 
 HIDDEN SENSE OF SCRIPTURE. 
 
 But some may be disposed to question the 
 utility of looking' for this hidden sense, as 
 Archbishop Newcome, who evidently discour- 
 ages the attempt. Far different was the opinion 
 of the late Mr. Coleridge, who in one of his 
 Lay Sermons, thus beautifully expresses his sen- 
 timents on the beneficial influence exerted on 
 the mind, in attempting to explore the recondite 
 meaning of the symbolical language, and typical 
 imagery of Scripture and Prophecy. 
 
 *' It is impossible that the affections should 
 be kept constant to an object that gives no 
 employment to the understanding. The ener- 
 gies of the intellect, increase of insight, and 
 enlarging vievt^s, are necessary to keep alive the 
 substantial faith in the heart. They are the 
 appointed fuel to the sacred fire." 
 
 A sentiment worthy of the mind, (and such 
 a mind !) that expressed it. Mark also what 
 follows, — 
 
 " In the state of perfection, all other faculties 
 may be swallowed uj) perhaps in love, but it 
 
ezekiel's visions. 97 
 
 is on the wings of Cherubim, which the ancient 
 doctors interpreted as meaning* the powers and 
 efforts of the intellect, that we must first be 
 borne up to the pure empyrean. And it must 
 be Seraphs, and not the hearts of poor mortals, 
 that can burn unfuelled, and self-fed." 
 
 Wherein does our view of the symbolical 
 meaning of these wings differ from that of Mr. 
 Coleridge and the Hebrew doctors, when we 
 regard them as the means of soaring aloft, and 
 heaven as their aim ? Agreeing as we do in 
 the object of those efforts, their amplification 
 of the means by calling in the co-operation of 
 intellect with love, gives additional force and 
 beauty to the view. 
 
 A CHARIOT -THRONE INADMISSIBLE. 
 
 But while in this we agree with the Hebrew 
 doctors, we cannot at all times bow to their 
 authority. The idea which appears to have 
 originated with them, that these creatures were 
 attached to, and drawing along the throne of 
 God, thence called the Chariot- throne, seems 
 only deserving of regard from that origin, and 
 the respectable names that have given sanction 
 
 G 
 
98 MYSTERY OF 
 
 to it. For if granted that such were their 
 occupation in the vision, this would throw little 
 lig-ht on its symbolical meaning. But in fact it 
 aj)])ears to be an inference wholly at variance 
 with the prophet's description. 
 
 Thus the creatures appear from the opening 
 of the vision ; the throne not till the conclusion 
 of it. The creatures issue out of the cloud ; 
 the throne appears in no way connected with it. 
 The creatures ran and returned like a flash of 
 lightning ; but nothing of the throne was yet 
 seen. The creatures must have been on the 
 earth, for they are said to be ' lifted up from 
 it ; ' but the throne never appears to have been 
 on the earth. They are represented as below 
 the firmament that was over their heads ; while 
 the. throne is never seen but above the firma- 
 ment, and at the close of the vision. How the 
 creatures below the firmament could be drawing 
 along the throne which was above it ; or how 
 they could be seen in such a variety of situations 
 and positions without the throne coming into 
 view if they were in any way connected, seems 
 wholly inconceivable ; and if it were conceiv- 
 able would leave the symbolical im})ort as 
 obscure as before. 
 
ezekiel's visions. 99 
 
 PROBABLE ORIGIN OF THIS IDEA 
 OF A CHARIOT. 
 
 The mention of wheels in the vision and the 
 difficulty of accounting- for their introduction, 
 or of assigning any use for them, might proba- 
 bly suggest the idea of a chariot-throne. Could 
 the Hebrew doctors have foreseen that the 
 furniture of their temple had a typical signifi- 
 cation, that their Ark was emblematic of true 
 religion, and the Cherubim symbolized those that 
 do homage, they might have found in Solomon's 
 chariot for the Ark a beautiful >mblem of the 
 priesthood, whose office it was to bear along 
 the throne of God, typified by the Ark, or to 
 be the support and promoters of true religion. 
 But the position of the wheels in this vision, 
 however they might be borrowed from Solomon's 
 chariot, lying on their sides as they appeared, 
 and not revolving, seemed ill adapted for the 
 advancement of true religion ; while their work- 
 ing as a wheel within a wheel would as little 
 accord with that office : but if symbolical in the 
 vision of the corrupt Jewish, and still more 
 corrupt Pagan priesthood, might not these cir- 
 
100 MYSTERY OF 
 
 cumstances be purposely super-added to declare 
 their unfitness for sucli an office ? 
 
 In suggesting the chariot of the Ark as the 
 probable origin of wheels being introduced into 
 the vision, it must be admitted that this chariot 
 carrying the Ark which is a type of the throne 
 of God, would strongly favour the idea of a 
 chariot-throne. But be it remembered that, as 
 far as regards the Cherubim, this chariot instead 
 of being drawn by them, was made for the 
 purpose oi carrying them, (1 Chron. xxviii. 18,) 
 and therefore affords no sanction for the Che- 
 rubim in the vision performing such an office. 
 It is not improbable however that the whole of 
 this system of allegorizing would be objected 
 to as fanciful, and not in accordance with, — 
 
 ARCHBISHOP NEWCOME'S ADVICE. 
 
 Who says, " We need not allegorize the cir- 
 cumstances of this august vision too minutely. 
 Many may serve only to fill up the splendour 
 of the scene ; though many no doubt have much 
 significance, which should be pointed out rather 
 by a correct judgment, than a luxuriant imagi- 
 nation. 
 
ezekiel's visions. 101 
 
 Which of these predominated in the attempt 
 to discover a symbol of the Trinity in these 
 four living creatures, or to convert the throne 
 into a four wheeled conveyance, we shall 
 not inquire ; but that any part of the vision 
 was introduced for the mere purpose of filling- 
 up the splendour of the scene, without a mean- 
 ing is what we can never be persuaded to 
 believe. That several of the explanations pro- 
 posed may be called in question must be 
 expected ; but the credit of consistency at least 
 it is hoped will not be denied to them. 
 
 T. C. JOHNS, PIlINTKIl, Red Lion Cojrt, Fleet Street. 
 
BY THE SAME AUTHOR. 
 
 THE FOURTH EDITION 
 
 OF 
 
 A NEW EXPOSITION OF THE APOCALYPSE. 
 
 Being founded on the spiritual plan of explanation, 
 maintained by the late Dr. Woodhouse, Dean of 
 Litchfield, and containing a New Interpretation of the 
 Four Living Creatures ; The Two Witnesses ; 
 and The Mother and the Male Child; to which 
 is prefixed, a History of Christianity from Dr. 
 Coote's Edition of Dr. Maclaine's Translation of 
 MosHEiM, compressed into fifty pages ; with also a 
 Reply to Mr. Maitland's objections to the usual 
 interpretation of Prophetic Chronology ; the Author's 
 argument being supported by the striking fact of the 
 notable period of " an Hour, a Day, a Month, and 
 a Year;" as proposed in his last Edition, printed 
 ten years ago, having since received its accomplish- 
 ment precisely at the time he anticipated. 
 

 Date Due 
 
 
 
 
 
 
 
 
 
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