1. Object of the Disposition of the Cherubim at Eden—Its disappearance from the earth—The remembrance of its glory transmitted to the Postdiluvians—Its occasional re-appearance to Abraham, to Moses, to Israel, to Elijah, and to Isaiah—Identity of the visions of Isaiah, Ezekiel, and John—Similarity of the visions of Daniel, John, the Three Disciples, and Paul—Object of these glorious representations in heaven and on earth—Known among the Heathen, and grafted on their religious worship—Origin of Zabaism, and its spread over the world. The setting up of the Cherubim, and a Flaming Fire, likened to a sword, as the emblems of the Divine glory and presence, in the garden of Eden, after the expulsion of Adam, was an evidence of God’s mercy and favour to fallen man, and a symbolical indication of the ultimate fulfilment of the primeval prophecy; Gen. iii. 24. As God set the _Bow_ in the cloud to be a memorial of his covenant with all flesh regarding the future preservation of the earth from the waters of a flood, so he set the _Shechinah_ in paradise to be a memorial of his covenant with man regarding the future destruction of his implacable enemy, and the future restoration of himself and his posterity to innocence and happiness, through the Almighty power of Him who dwelt between the Cherubim. That man was appointed to reside in the vicinity of Eden, and to worship before this supernatural evidence of the divine glory, is manifest even from the very short notices of the history of the Antediluvian world, which now remain. The sacrifice of Abel is supposed to have been consumed by _fire_ from the Shechinah, as a proof of its acceptance through faith in the promised Saviour; and the punishment of Cain appears to have consisted chiefly in his banishment from the face or presence of the Lord at Eden. There, indeed, did men first begin to call on the name of Jehovah; and thence, no doubt, was Enoch first translated to the kingdom of glory.