inherent dignity cannot be indifferent. Especially, as this subject is scarcely at all introduced into the desk, and is but too unfrequently a topic of private contemplation; and as it will of course have in some degree the advantage of novelty, as well as of nobleness, it ought to be expected to gain at least the transient attention which such a discussion demands.

That Angels are the beings intended by the phraseology of the text, will not be questioned. The four titles by which they are here denoted, probably indicate four different orders of these heavenly beings; or perhaps, may be used as a general representation of all the orders into which they are divided. Beside the general name of Angels, or Messengers, derived, from their peculiar employment, they are called in the Scriptures by the following: Opovo, Thrones; Kupioτntes, Dominions; Apxa, Principalities, or Governments; Avvxuels, Powers; Eσia, Authorities; Zwa, Living Ones; Cherubim, Knowing Ones, or those in whom is fulness of knowledge; Seraphim, or Burning Ones; Elohim, Gods; beside the name of Princes, used by the Angel in Dan. x. 13, and probably equivalent to one of the five first appellations. All these names, as will be evident to the slightest attention, are plainly and strongly significant of their great importance. With the greatest probability however they are names, very imperfectly descriptive of their natures; although, without a doubt, they are the most suitable which human language contains. words are, of necessity, expressive of such ideas as those who use them possess; and as men, from a want of correspondence with Angels, have no direct or original ideas concerning them; it is plain that all words, chosen from human language, to describe the nature of these celestial beings, must exhibit them very inadequately and imperfectly. Still, these names are very forcible declarations of their supreme distinction among created Intelligences, and the important character which they hold in the universe.

As

It is scarcely necessary to remark, that the names given to Angels in the text are used metonymically; the adjunct being all along chosen to denote the subject; or the thing possessed, the possessor. Thus Thrones are substituted for those who sit on them, Dominions and Principalities, for those who hold

them; and Powers and Authorities, for those by whom they are exercised.

It ought to be observed, that Angels are also called Morning Stars, to denote their peculiar beauty and splendour of character; and not improbably as Harbingers of Christ, the Sun of righteousness; and Sons of God, to teach us that they are nearly connected with the Creator, dwell in his house as children, and enjoy his parental presence, care, and love.

From all these observations united, it is evident that Angels are possessed of pre-eminent dignity, importance and distinction, in the divine kingdom: since all these names are given to them by God himself, and are used therefore to indicate their true and proper character. This character I shall now attempt summarily to exhibit, as it is presented to us by the Scriptures, and according to the scheme of Discourse which has been already mentioned.

I. Angels are the highest Order of Intelligent creatures. The truth of this assertion is manifest, from a consideration of the several names given to them in the text, and in other parts of the Scriptures. As these names respect the kingdom of God at large, without a limitation to any particular part of that kingdom: so they are to be understood, as being Thrones, Dominions, Principalities, and Powers, in the immense and eternal empire of Jehovah. Angels therefore, who are called by these names, are the beings who, under God the supreme Ruler, hold, throughout his dominion, authority and power: all other finite beings are therefore beneath them in dignity, and subordinate to them in station.

temple; I am And before the

The same truth is also completely evident from the place assigned them for their residence. 'I am Gabriel,' said the angel who appeared to Zechariah in the Gabriel, who stand in the presence of God.' throne,' says St. John, there was a sea of glass, like unto chrystal; and in the midst of the throne, and round about the throne, were four Living Ones, full of eyes before and behind. And they rest not day and night, saying, Holy, Holy, Holy, Lord God Almighty, who was, and who is, and who is to come.' Rev. iv. 6, 8. And again, Rev. vii. 11: All the au

gels stood round about the throne, and worshipped God, saying, Amen. In the year that king Uzziah died,' says the Prophet Isaiah,' I saw also Jehovah sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphim; each one had six wings; and one cried to another, and said, Holy, Holy, Holy, is Jehovah of Hosts: the whole earth is full of his glory.' In the same manner is the same subject exhibited to us, and with a sublimity not inferior, by the prophet Ezekiel, concerning the cherubim; and by the prophet Daniel, concerning the myriads of the heavenly hosts. 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.

1. They are endowed 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, a 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 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.

us.

2. 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 fre¿quent 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 after 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,