Cherubim; and by the Prophet Daniel, concerning the myriads of the heavenly host. Angels, then, surround the throne of God, stand in his immediate and awful presence, and worship continually at his feet. What beings, let me ask, can we rationally suppose would be admitted to a communion so intimate with their Creator, an access to him so near, a distinction so wonderful? To this there can be but one answer. Every man will without hesitation say, "None, but those who sustain the first character, and the highest station among created beings."

Nor is the same truth much less evident from the glory and splendour, with which these celestial beings have customarily appeared in the present world. When the Angel came to roll away the stone from the sepulchre of Christ, his countenance was like lightning, and his raiment white as snow; and for fear of him, the keepers became as dead men. And I saw, says St. John, another mighty Angel come down from Heaven, clothed with a cloud; and a rainbow was upon his head, and his face was as it were the Sun, and his feet as pillars of fire. All these circumstances of splendour, greatness, and awfulness, surrounded these illustrious beings, while employed as the Ministers of God in executing his commands. They were, therefore, the proper emblems of their character, and the proper accompaniments of their station. But we cannot be at a loss concerning the suitableness of these circumstances to beings of a character and station, superior to every created thing, which we are able to conceive. Beings, of whom this is the ordinary dress, and characteristical splendour, must undoubtedly be exalted above all others, hitherto supposed by the mind of man.

II. Angels are endowed with the noblest created Attributes.
They are endowed,

1st. With wonderful Power.

This perfection of Angels is forcibly indicated by the fact, that the name Power, or Might, is in several places given to them in the Gospel. No stronger testimony of their high possession of this attribute can be conveyed by a single word; for it is a direct declaration that their nature is power itself. In Psalm ciii. 20, David exclaims, Bless the Lord, ye his Angels, who excel in strength. A strong Angel, and a mighty Angel, are also phrases in the Apocalypse, expressive of the same character.

Proofs of the Power, with which these exalted beings are endowed, and of the amplest kind, are in several instances recorded in the Scriptures. An Angel destroyed, in three days, threescore and ten thousand persons out of Judah and Israel, in consequence of the sin of David in numbering the people. An Angel destroyed, in one night, of the army of Sennacherib, an hundred fourscore and five thousand men. Angels also are exhibited in the Revelation of St. John, as holding the four winds of Heaven; and as executing in a long succession, the judgments of God upon this evil world, with a series of efforts, demanding power utterly incomprehensible by

us. In the twentieth chapter of this book, particularly, one of them is exhibited as binding that fierce and strong Spirit, the Prince of the power of the air, who has so extensively and dreadfully distressed this unhappy world; as casting him into the bottomless pit; and as setting a seal upon him, that he should deceive the nations no more, until the thousand years should be fulfilled. In all these instances, Angels are exhibited as endowed with might, to which other Intelligent creatures can make no pretensions, and of which men cannot even form any adequate conception.

2dly. Angels are also possessed of Activity equally wonderful. In Psalm civ. 4, quoted Hebrews i. 7, their nature, in this particular, is summarily described in this remarkable declaration: Who maketh his Angels spirits, and his Ministers a flaming fire. The word here rendered spirits most usually signifies winds. In either sense, the phraseology forcibly declares the eminent activity of the beings described by it, who are thus represented as moving with the swiftness of winds, or spirits, and operating with the astonishing energy of flaming fire.

The same doctrine is also emphatically taught in the frequent attribution of many wings to the Cherubim, Seraphim, and other orders of Angels. This, we know, is a representation merely symbolical; and the language of the symbol cannot be misconstrued. But the following story, in the Prophet Daniel, exhibits this doctrine with unrivalled force; and will preclude the necessity of any further illustration. Chapter ix. verse 3, and 20-23. And I set my face unto the Lord God, to seek by prayer and supplication, with fasting, and sackcloth, and ashes. And while I was speaking, and praying, and confessing my sin, and the sin of my people Israel, and presenting my supplication before the Lord my God, for the holy mountain of my God; Yea, while I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications, the commandment came forth; and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision.

From this remarkable story, we learn, that some time in the day, Daniel set himself to seek the Lord in fasting and prayer; that, af ter his prayer was begun, the commandment was given to Gabriel to explain to him the vision and the prophecy. In verses 20 and 21, we are told, that Gabriel came to him, while he was speaking; that this was his evening prayer; and that during the time, in which he was employed in uttering his prayer, Gabriel came from the supreme Heaven to this world. This is a rapidity exceeding all the comprehension of the most active imagination; surpassing, beyond any comparison, the amazing swiftness of light. Light, we know, is several years in coming from such fixed stars, as are

visible to the eye of man. But there is the best reason to believe, that the Heaven of Heavens is at a much greater distance than those stars; so as, not improbably, to be a Heaven to them, as the starry firmament is to us. The Poet, therefore, is justified by this wonderful fact in that forcible expression,

"The speed of Gods, (Angels) time counts not."

No stronger exhibition can be asked, or given, of the activity of these celestial beings.

3dly. Angels are endued with unfading and immortal Youth.

Of this doctrine, we have many most decisive testimonies in the Scriptures. Particularly, it is beautifully exhibited in the name Zwa, Living Ones, given them by St. John in the Apocalypse, and by Ezekiel in the first Chapter, and several other parts of his prophecy. By this name, we are taught, that life is the proper nature, a pre-eminent and glorious characteristic, of Angels; life in a peculiar and distinguishing degree; the most perfect manifestation of that quickening energy, which Christ attributes to the Father, and challenges to himself, as an exclusive, appropriate, and wonderful, attribute of the Godhead.

The same doctrine is also beautifully exemplified in the Angels, who appeared to Mary, in the tomb of our Saviour. These illus trious persons were then, at the least, four thousand years old. Still they appeared as young men ; and in all that long succession of ages had undergone no decay. Their youth, a bright and beau tiful blossom, still shone with all its lustre, and fragrance; and directly indicated, that it was superior both to accident and time; and would, after many such flights of years, survive in all its vi gour; being destined, as well as fitted, for immortality. Even this is probably an imperfect representation of this glorious subject. The youth of Angels is, like their other attributes, formed to refine, improve, and brighten for ever.

4thly. Angels are endowed with the greatest Intellectual Facul ties, and are of course possessed of Knowledge, superior to that of any other created beings.

This character of these heavenly inhabitants is presented to us in the Scriptures in many forms. The Living Ones, mentioned by the Apostle John, in the book of Revelation, are declared to have been full of eyes within; that is, to have been all sense, all intellect, all consciousness; turning their attention every way; beholding at once all things within the reach of their understanding; and discerning them with a clearness of perception, which is the most perfect created semblance of the intuitive, and boundless, views of the Omniscient Mind.

The face, also, of a Man, attributed to one of these illustrious beings by St. John, and to all those, who appeared to Ezekiel, by that prophet, is another ascription of this character to Angels. The face of Man was, among the Jews and other eastern nations,

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the standing symbol of Intelligence; and denotes, here, the superior possession of this attribute by those, to whom it is ascribed. Angels were originally formed with an entire freedom from sin, the only source of prejudice, and the chief source of error. Their faculties were, at first, such as become the Morning stars of the highest Heavens; the Sons of God, intended to surround the throne of JEHOVAH, and to hold the chief places of power, distinction, and glory, in his eternal kingdom. They were such, as to become those, to whom, in the beginning,* was given by God himself the name Cherub, or fulness of knowledge. They were such, in a word, as to become their other transcendent attributes of power, youth, and activity; and the exalted stations, which they were destined to fill for ever.

With the nature, and extent, of their faculties, has the place of their residence in this respect exactly accorded. They have ever dwelt in the world, where truth reigns without opposition; where knowledge is the universal state and character; where all mysteries are continually disclosed; and where the nature and propriety of both the means, and the ends, of providence are, more than in any part of the universe, unfolded. There, day and night for six thousand years, they have been unceasingly employed in studying the works of God. Weariness and decay they know not. Strength of understanding in them is incapable of being impaired. Every object of investigation is to them delightful; and every faculty, by its nature, susceptible of improvement. What, then, must be the extent of their attainments at the present time?

Beyond this, the favour of God is extended to them in a degree, incomprehensible by such minds as ours. To communicate just, and extensive, views of his works to these glorious beings, is declared to be his especial intent in the creation of all things by Jesus Christ; and peculiarly his manifold wisdom in his dispensations No communication on his part, and no attainment on theirs, can be imagined too great for this divine purpose, or the goodness by which it was formed.

to the Church.

In Matthew xxiv. 36, our Saviour declares, that of that day, viz. the day of his coming to the destruction of Jerusalem, knoweth no one, not even the Angels of heaven. This appeal, if we understand the passage in the common acceptation, can have force, and pertinence, only on the supposition, that nothing, which is known, of the works and ways of God, is hidden from Angels; and is, therefore, a complete proof of the entire superiority of their intellectual nature, and attainments, to those of any other created being. 5thly. Angels are possessed of consummate Holiness.

The evidence of this truth is so multiform, and so abundant, in the Scriptures, that no particular proof, or illustration, seems to be necessary. Their joy and praise at the Creation, their divine trans

* See Gen. iii. 24.

† See Eph. iii. 9, 10

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port at the birth of the Redeemer and the union of glory to God in the highest, and good-will towards men, disclosed by that wonderful event, and their noble and disinterested exultation in the repentance of ruined sinners, are all sublime manifestations of the unalloyed holiness, of the pre-eminent beauty of mind, possessed by this dignified order of beings. The name Seraphim, or burning ones, is also, a most forcible representation of this exalted charac ter. In this name, the mind of an angel is exhibited as enkindled with one intense and eternal flame of divine love, burning with a clear, unceasing, perpetual ardency and splendour. Such a love, we cannot but see, is entirely suited to the character of those, who stand before God, dwell in his house, enjoy his favour, and exercise the glorious offices of his kingdom. In accordance with this cha racter, the four Living Ones, who are exhibited as Representatives of the Angelic host in the heavens, manifest their exalted love to the great Author of their blessings, by celebrating, with an unceasing voice, his infinite holiness and excellency, throughout the neverending progress of their being. In this glorious employment, also, all the innumerable company of Angels are declared to unite with them, to be animated by the same perfect character, and to har monize with them in their hearts, as well as in their songs.

REMARKS.

1st. How delightful an object of contemplation is this glorious Order of beings!

All things, pertaining to this illustrious subject, are cheering, luminous, animating, and sublime. The very names, assigned to Angels by their Creator, convey to us ideas pre-eminently pleasing, fitted to captivate the heart, and exalt the imagination; ideas only cheerful, refined, and noble; ideas, which dispel gloom, banish despondency, enliven hope, and awaken sincere and unmingled joy. They are Living Ones; beings, in whom life is inherent and instinctive; who sprang up under the quickening influence of the Sun of Righteousness, beneath the morning of everlasting day; who rose, expanded, and blossomed, in the uncreated beam, on the banks of the river of life, and were nourished by the waters of im mortality. They are Spirits; winged with activity, and informed with power, which no labour wearies, and no duration impairs: their faculties always fresh and young; their exertions unceasing and wonderful; and their destination noble and delightful, without example, and without end. They are Burning Ones, glowing with a pure and serene, an intense and immortal, flame of divine love; returning, without ceasing, the light and warmth, which they have received from the great central Sun of the Universe; reflecting with supreme beauty the image of that divine Luminary; and universally glorious, although differing from each other in glory.

The place, in which they dwell, is perfectly suited to their illustrious character. It is no other than the Heaven of Heavens