OF THE BRUTE CREATION. 
779 
for a moment, the common fly and the gnat, or the bee, for swift 
motion of the wing; the diurnal lepidoptera, or butterflies, for 
smooth and easy gliding ; and the iridescent gleaming of the dra- 
gon-fly, as it starts from place to place by the margin of the brook, 
as if it were an embodied rainbow dancing in joy before the ma- 
jesty of its parent sun. 
These few examples sufficiently and plainly shew that no notion 
can be formed of the uniformity of spirit, derived from our similar 
views of matter . 
There cannot be a doubt that an infinite difference exists be- 
tween spirits, not only in degree, but in kind. There is an infinite 
difference between created spirits and the divine ; and we find 
in this great fact a conclusive ground for presuming, that there are 
immense although finite differences among every kind, more par- 
ticularly in the form, organization, and the movements of their 
corporeal vehicles. The cherubim, a symbolical image placed in 
the Holy of Holies, is pourtrayed as winged animals with four 
faces, representing the kings and rulers of the animal kingdom : 
viz. the ox, the chief among cattle ; the lion, the king of wild 
beasts ; the eagle, the ruler of the birds ; and, lastly, man — he 
being the paragon of animals, and the undisputed lord of the cre- 
ation. This symbol shews that there is no slight connexion be- 
tween the cherubim and the brute creation. A great variety of 
opinions have been held, both in ancient and modern times, con- 
cerning the meaning of those symbols described by Ezekiel, and 
what they are designed to represent. By modern theologians they 
seem to be regarded as angels of the highest rank. 
These opinions are far from unscriptural. We are informed in 
the sacred writings that celestial intelligences celebrate the per- 
fections of Jehovah, “ because he hath created all things,” and 
because they perceive “ His works to be great and marvellous. 
They ascribe to him “ wisdom and glory, and honour and power, 
and thanksgiving,” from the display of his character which they 
perceive in his works. It is impossible to suppose any other sen- 
timent than that of love to exist in the Divine mind towards his 
creatures; but can this sentiment be so faint and evanescent as the 
apparent brevity of their lives would lead us to suppose 1 Must 
not the sentiments of love in the Divine mind be permanent and 
eternal 1 Must they not always continue the same and unchanged ! 
To suppose the contrary would be to suppose a degree of variable- 
ness and mutability in the Supreme Intelligence, which our moral 
notions would consider as culpable even in his creatures. Can 
we suppose that state of the affections in the bosom of a father 
which would lead him to regard with aversion or indifference to- 
morrow the children whom he tenderly loved to-day 1 The phe- 
