in the latter passage. And if we picture to ourselves the Hebrew shepherd in his nightly vigils, beneath the clear canopy of his eastern sky,gazing on its pure and silent beauty, watching

star after star ascending from the east, and carried steadily and majestically round in the calm vortex of that mighty WHEEL, till at length the sun came forth to run the same glorious course, what so natural as that he should thus designate the heavens emphatically THE REVOLVING?

Consider next the appearance of the Wheels, whose work was clear and diaphanous as crystal, like the colour of a beryl, or a chrysolite,* (it is of no importance which we make it,) for such are the changes of the sky, from the grey clearness of the dawn, to the golden lustre of sunset. Nor did they present any obstruction to the sight throughout their transparent forms, save in the bright burning of those glorious eyes that studded their lofty rims. Nor is the view here bounded: is pellucid still through the "shining crystal" of the firmament, which was over the heads of the Living Creatures, even to the heaven of heavens which is the THRONE OF GOD; whose pure bright blue transparency is well imaged by the appearance of a sapphire,† seen through the firmament above the stars. Nor is there any im

So rendered by Josephus and the Septuagint.

+ Ezek. x. 1.

- all

propriety in representing a plurality of these spheres for the revolving concave of the heavens must vary, according to the situation of the particular world from which it is beheld, and by whose diurnal motion their apparent revolution is produced. The inhabitant of a star of some remote nebula will look upon a far different sphere marked with other constellations than those which we behold.

Reflect, moreover, on the ancient doctrine concerning the FIRST, SECOND, and THIRD heavens. The FIRST was the region of the clouds, winds, and meteors the SECOND was the region of the stars in the THIRD was the throne of God. If now, I furnish my reader with the first and the last of these, can he tell me what is in the middle? Behold here, then, we have first the cloud and the rushing mighty wind, in which the others were some-while involved and hidden, we have last the throne of God; - and what is there intermediate but the region of the stars, here represented in the Wheels and Living Creatures? These, therefore, are now plainly restricted to that scale which we formerly used, namely the three orders of Sidereal, Arch-Sidereal Intelligences, and Intelligences of the Nebulæ. Such, O Israel, is the chariot of the LORD, "who rideth upon the HEAVENS to thy help, and in his excellency on the SKIES.”*—“Happy art thou, O Israel: who * Or "clouds."

is like unto thee, O people saved by the LORD, the shield of thy help, and who is the sword of thine excellency! And thine enemies shall be found liars unto thee, and thou shalt tread upon their high places."*

These

My God! it is enough it is even so. are not the fictions of my brain, nor dependent on the ingenuity of my argument : - they are thine own eternal and unalterable truth; and I adore thee, that thou hast thus made me, equally with my reader, a passive and humble witness of thy glory, in which by thy grace we may participate, but to which we cannot add, and from which we cannot take away. Behold, blessed is he who makes thy word his meditation day and night. And now as Thou wast wont of old to make thy visits to thy people, and to manifest thy glory in the sanctuary of the temple, bow thy heavens and come down, and let the Church be filled with thy presence, and let thy tabernacle be with men! Lift up your heads, O ye gates, and be ye lifted up ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle. Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The LORD of Hosts, he is the King of glory.

*Deut. xxxiii. 26. 29.

H H

CHAPTER XXVIII.

CONTINUATION OF THE MYSTERIES.-OF THE FATHER, SON AND HOLY GHOST, AS DECLARED IN SCRIPTURE.OF THE INCARNATION.-OF THE BODY OF CHRIST.-UNION OF BELIEVERS IN CHRIST.

THE human mind cannot long sustain the contemplation of these stupendous mysteries of truth, without experiencing that they are too lofty to be adapted for its ordinary exercise. We return with delight to the humble level of human feelings and sympathies, and turn our thoughts with satisfaction to our own practical relations to God, and to one another. Yet let it not be thought that we have in vain directed our attention to those higher subjects, or that we have presumptuously ventured to explore what was not designed for the knowledge of man. There is far more pride in slighting or setting aside one passage of that book which contains the wisdom of God, than in diligently employing every means, which may aid us in ascertaining its meaning. Whatever the Holy

Spirit has dictated to be written, is written for our edification; and a man cannot, without presumption, pronounce that any portion of it was not intended to be read and understood. It is well for us if we can rise from such studies with increased humility; and surely they ought not to foster any feeling of pride, while they communicate most of all the knowledge of our own littleness. The object, however, for which I have mainly pursued the subject, is to show that spiritual influences are not to be objected against as anything out of nature, or contrary to it, or as insulated facts unconnected with any general or definite principle, but that they are truly an important part of nature's eternal institutions, proceeding on the universal yet definite law of Spiritual Subordination.

There is a farther use which may be made of the speculations in which we have been engaged, for the illustration of the Godhead itself. On this solemn subject let us not enter without deep and reverential awe, as in the presence of that Great Being of whom we speak, and who is, even now, the witness of our most secret thoughts. Surely no self-confident spirit, no petulant argumentation, no bitter and passionate invective, is fitting here; but rather lowly self-abasement, deep and solemn thinking, cautious and diffident expression. How has the Supreme Majesty of Heaven been affronted, by the tone and spirit in