'-'Cj~~~~~'.,. h-,~~fiB                   (i t ~ -'
A,
C neru~ P*?~~..~~~i~:~i~11i:. ~~...j~?' —
~.:..,    ":'r.....~,~:- ~''  — ~,,'!..~,.... ~  ~. _.lL.~~:.i
~~~~~~...
4'r IT
U~~~~~~WIU
A iictorial representation of the angelic orders, according to the viewvs of the
Itabbins and Fathers, the ancient Sophists and Magi. The name of the
Angel-Prinec. and that of his subordinate, being placed over the sign of the
Zodiac, which, astrologically, they govern, in conjunction  with an hieroglyphic of the Trinity. encircled by the celestial hierarchy of the Scriptures




ANGELOL OGY.
- 00oo
REMARKS AND REFLECTIONS
TOUCHING THE
AGENCY AND MINISTRATION
OF
HOLY ANGELS;
WITH REFERENCE TO THEIR
History, Rank, Titles, Attributes, Characteristics, Residence,
Society, Employments and Pursuits;
INTERSPERSED WITH
TRADITIONAL PARTICULARS RESPECTING THEM.
BY GEORGE CLAYTON, JR.
Luke, xxii, 43.
Are they not all ministering spirits."-St. Paul.;' To thee all angels cry aloud-Cherubim and Seraphim."-Com. Prayer.
" Magna opera Domini, exquisita in omnes voluntates ejus."- The Vulgate.
Embellished with original Illustrations.
PUBLISHED FOR THE AUTHOR
BY HENRY KERNOT, 633 BROADWAY, N. Y.
1851.




Entered, according to an Act of Congress, in the year 1851,
BY GEORGE CLAYTON, JR.
Il the Clerk's Office of the District Court for the Southern District of New-York.




TO
MY  ESTEEMED  FRIEND,
MvR. GEORGE C. MORGAN;'The followilg pages are respectfully inscribed,-the ennobling subject which they
embrace, having been considered at his request;
ACCOMPANIED WITII THE
CHRISTIAN HOPE,
OF GREETING HIM AMIDST
"'THE GENERAL ASSEMBLY OF THE JUST,
AND THE
INNUMERABLE COMPANY OF
ANGELS,"
IN THE BEATIFIC VISION " OF THE CITY
OF THE
LIVING GOD;"
GLORIFIED IN THE RESPLENDENT RADIATIONS
OF THE
HOLY SI1EKINAH
OF A
cEtlestiatl   tnmortalitp.








CORRECTIONS.
Page 32, line 19, for applied, read apply.
45, line 12, for their, read the.
"  61, line 21, for beautiful, read beatific.
62, line 29, for by, read but.
63, line 18, before chambers, insert his.': 101, line 30, for consolitary, read consolatory.
170, line 12, for aereal, read aerial.
"  "  line 23, for inscrutible, read inscrutable.
177, line  2, for tile skies, read heaven.
" 178, line 22, for sanitary, read sanitive.
"180, line 30, before Christ, insert of.
" 190, line 12, for prosperity, read posterity.
"205, line  4. for invoking, read involving,








P R E FACE.
claqs,  6act,, cy/CLr7 Ta Tgia ITO)c
pusiEW;v s U  0oi-v 5 cayi.- 1 Cor. xiii. 13.
THE transcendent dignity and overwhelming grandeur of the
sublime and glorious subject of investigating the nature and attributes, the characteristics and ministrations of Holy Angels,-encompassed by the admonitory and awful silence of the Scriptures,-evidently appear to have deterred even writers of philosophic research
and lofty intellectual endowments, from imparting that plenitude of
devotional consideration, to which, so attractive and cardinal a doctrine of divine revelation is, assuredly, entitled; to wit,-the special
ministry and appointed agency of Angelic Intelligences, in reference
to the wondrous economy of Redemption, and the mighty achievements of Omnipotent purpose, in executing the moral government
of the universe.




6
A prefatory and deferential apology seems, therefore, requisite
to atone for the apparently presumptuous temerity of the present
production, unless justified or softened by the circumstances of its
origination,-the appropriateness or fulfilment of its design.
Having prefixed, at the desire of a friend, a few remarks to the'; Narrative of a Summer's Excursion, amidst the romantic and picturesque scenery of Nature," containing an allusion to a discourse
touching the " Ministry of Angels," he was further requested, to
contribute some observations on that inviting and majestic theme.
Conscious of disqualification and the absence of all suitable and
sufficient preparation for the specific consideration of so delightfuland elevating a topic, the request was declined,-but, subsequent
meditation led to a train of contemplation which heightened in
interest and enjoyment as he pondered upon the doctrine, in the
magnitude of its importance, as bearing upon the selected instrumentality and chosen medium of the condescension of Jehovah in his
terrestrial intercourse and transactions with lapsed and sinful humanity, in connection with the urgent beatitude of angelic association
and pursuits,-as his reflections starting from the celebration, according to the Mosaic narrative, of the Creation, proceeded, in biblical
vision, along the illumed and extended vista of prophecy, the mysterious and radiant avenue of redeeming Mercy, to the apocalyptic
revelations of the millennial reign and foredoomed overthrow of " the
prince of the power of the air and all spiritual wickednesses," towards
the final consummation of all things, at the arrival of the bright




morning of the resurrection and the solemn assize of the judgment
day, upon the august descent and re-appearance of "the righteous
judge of the quick and the dead," attended by the resplendent retinue of heaven, to conduct the predestinated ascension of the best to
the eternal mansion of celestial glory!
As regards the annexed compend, it is alike the dictate of prudence
and propriety to state,-that it does not arrogate originality of ideas
or extent of research; that it has been chiefly prepared, during the
past few months, in those interstices of thought which have accrued in
the brief intervals of a secular vocation which did not admit of a continuous or comprehensive reading, the advantageous retirement of the
study, or the auxiliary exercises of the secret closet of meditation; nevertheless, in all frankness, he considers it his duty to declare, —in the
hope that others may derive a similar benefit —that the mental process
which it has required, together with the agreeable and instructive fellowship of the religious sentiments of the practical piety of various
authors, has proved —in his own experience-peculiarly profitable,driving away those Promethean vultures of distrust and despondency which constantly hover around the mind, whilst environed by
an accumulation of uncontrollable evils,-the tormenting oppression of physical melancholy, aggravated by the cureless corrosion of
internal grief, the perturbing vexations of social injustice, the inflicted
wrongs of administrative turpitude and judicial malversation, the
unprovoked injuries of clerical detraction and dishonor, and the mischievous devices of a Janus-faced and heartless hypocrisy.




8
Mr. S. T. Coleridge, with his characteristic intuition, has observed,
" That the commnunicativeness of our nature leads us to describe our
own sorrows," an wegis which, if it do not protect the writer from the
allegation of having trespassed beyond the boundary of a becoming decorum, in his figurative representation of The Escort of Allngels, (including other emblematical designs,) he confidently turns for shelter.
(regardless of the barbed missiles of a flippant censure or witless derision to which it may expose him,) to the remembered fidelity of the
conjugal attachment of an expectant, though a disembodied affection,
as well as the sympathetic sensibility of a Christian candor-having
had to traverse, unattended by earthly alleviations, amidst sickness
and seclusion, desertion and dejection, darkened by the tenebrious assaults of Satanic suggestions,] the via dolorosa of domestic and fraternal bereavement, as, in quick succession, from the relentless aim
of the " insatiable archer,"
"Thrice-the arrow flew,
And thrice his peace was slain"he would still fain cherish-and devoutly recommend to others, by
* The pain of my corporeal sufferings is greatly relieved, by the comforting hope of an anticipated re-union or recognition in the blessedness of
heaven; and by divine aid, endeavor so to bring up in the nurture and admonition of the Lord, my left dear little ones, that in God's time, they mayl
follow after me.
One of her last dcat/h-bed sayings.
t The devil ever consorts with our solitude, and is that unruly rebel
that musters up those disordered motions which accompany our sequestered
imaginations.
SIR TuHO. BROWNsE-Relig'io-Medici.




9
virtue of its soothing and edifying tendency, under the pressure of
similar afflictive dispensations,* —the salutary and animating belief,
that he was sustained-during the probationary discipline of providential appointment,-by the gentle and sympathetict whispers of
angel voices as they vibrated on the silver chords of the golden harp
of the gospel, in unison with the melodious and enrapturing tones
of divine promises and scriptural consolation.
As behooveth him,-with reverential humility, he commends this
imperfect tribute of adoring gratitude to the gracious benediction of
the Great Angel of the everlasting covenant, who, whilst He tabernacled " in the flesh for us men and our salvation," singled out, from
amidst the thronging multitude, by the divinity of His omniscience,
the remaining mites of the widow's penury; recording on the page
of inspiration, that as the offering of her repentant faith and " love
* They teach the soul by woe subdued,
That sweetest flowers do lie
Hid in the green, thick, tangled wood,
Of dark Adversity.
CAROLINE MAY-Proemn to Treasured Thoughts.
-Being an admirable and a choice selection of striking and sterling, elegant and edifying extracts,-pithy, practical, and pious observations gleaned
from the writings of eminent authors, in the diversified departments of theology, philosophy, and general literature.
t I do think that many mysteries ascribed to our own inventions have
been the courteous revelations of spirits, or the charitable premonitions of
good angels, which forerun our calamities; for those noble essences in heaven have a friendly regard unto their fellow-nature on earth.
SIR THos. BRowNE-Religio-Medici,




10
unfeigned," they were a larger donative, than the munificent and
united gifts of those, who, from the vain promptings of an ostentatious superfluity, cast in out of their abundance into the treasury of
the temple of the Jewish synagogue.
To Him —the Lord of Allgels-'Whose frown can disappoint the prouzdest page,
Whose approbation prosper even mine."








'( 0 Everlasting God, who hast ordained the services of angels and
men in a wonderful order; mercifully grant, that as thy holy angels
always do thee service in heaven, so by thy appointment they may
succor and defend us on earth, through Jesus Christ our Lord."
Collect for St. Michael and All Angels.




ILLUSTRATIONS,
ZODIAC OF ANGELS, Frontispiece.                               PAGE
THE CREATION, Celebrated by Angels,.               47
THE ESCORT OF ANGELS,...                      158
THE UBI; or, Residence of Angels,...            186
THE GUARDIAN ANGEL,...                189
THE. JUDGMENT DAY, Heralded by Archangels,. 193
WOOD CUTS.
Christ in the Garden succored by an Angel, Title.
The Sisterhood of the Christian Graces,.                       5
The Recording Angel and Star of Redemption,.                  10
Angels Surrounding the Throne of God,..                13
An Angel watching Children Asleep,..                  38
The Volume of Inspiration,..                    203
The Angel announcing the Nativity to the Shepherds,            226








PROEMIAL.
But, oh! the exceeding grace
Of God Most High, that loves his creatures so,
And all his works with mercy doth embrace,
That blessed.Angels he sends to and fro,How oft do they their silver bowers leave,
To come to succor us, that succor want!
And all for love, and nothing for reward:
Oh! why should God in heaven to man have such regard!
Spencer.
-- Man he made, and for him built
Magnificent this world, and earth his seat,
Him Lord pronounc'd; and, oh! indignity!
Subjected to his service.dngel-wings,
And flaming ministers to watch and tend
Their earthly charge.
Milton's Paradise Lost, b. ix.
When Thou, attended gloriously from heaven,
Shalt in the sky appear, and from Thee send
The summoning A.rchangels to proclaim
Thy dread tribunal! forthwith from all winds
The living, and forthwith the cited dead
Of all past ages, to the general doom
Shall hasten.
Id. b. iii.








INTRODUCTION.
BRIGHT Angels, with adoring face,
In all their shining forms,
Stand waiting, round the throne of grace,
For gifts to mortal worms.-DR. WATTS,
altered and accommodated.
Are they not all ministering spirits, sent forth to minister for them who
shall be heirs of salvation. —HEBREWS 1: 14.
The works of the Lord are great, sought out of all
them   that have  pleasure  therein.   Psalm   exi. 2.INVOKING the guiding afflatus of that sacred Inspiration
which animated the fervid exclamation of the pious and
philosophic Psalmist, whilst contemplating in the secret
chamber of rapt meditation, the mighty and mysterious operations of Jehovah, displayed in the wondrous works of
2




18                      INTRODUCTION.
the visible creation, the retributive procedures of a special
providence, the revealed and prophetic glories connected
with the gracious economy of Redemption-would we seek
to introduce-by a few preliminary observations, sustained
by the collated remarks and collateral opinions of diverse
authors-to the reader's serious and believing attention, the
ennobling and inviting subject attempted in the succeeding
pages, prompted by the sincere desire and humble hope,
that it may be canvassed in such a manner, as in no wise to
invalidate its manifest attractions, elevating sublimity, consolatory support, devotional and edifying tendency.
That a theme, so pregnant with the noblest sentiments and
divinest considerations should have been treated with such
marked indifference, cannot certainly be justified, on the
alleged plea, that the perversion or abuse of any doctrine
revealed in the volume of Inspiration, founded either upon
the danger of the idolatrous or interdicted worship of
angels,* or, the impenetrable mysteriousness by which it
*      the Roman Church doth ill,
When they adore within their churches still,
Saints, Images, and Pictures much unfitting,
As thereby great idolatry committing;
And as for miracles, they further say,
That such are wrought amongst them every day;
Some handle hot coals, without scorching, can,
And maids bear childrenTHOMAS HEYWOOD, Hierarchie of the.Angells, 1653.
There seems to have been in the kingdom of Judah an uninterrupted contest between the worshippers of Jehovah and those of idols, resistingall the
appeals of their prophets, the miracles of Elijah and Elisha, the judgments of
God, the continued fulfillment of various predictions, and every other evidence of the truth of their Scriptures.-DR. GEORGE TOWNSEND, Notes on
Witch of Endor.
The history of the Jews is the record of a continual struggle between pure
Theism supported by the most terrible sanctions, and the strangely fascin



INTRODUCTION.                        19
is enveloped to our finite reason and degenerated faculties; and which disregard is fully substantiated, not
merely by the prevailing slight of professing believers in
the Bible, but also corroborated by the printed testimony of
several pious, learned, and distinguished theologians who
have adorned the various denominations of our common
Christianity.
In a scarce, valuable, and anonymous treatise entitled
" Pneumatologia,* or a Discourse on Angels," published in
the year 1701, from the pen of a writer, who, to the rare
endowment of a lucid judgment, unites the erudition of the
scholar, the acuteness of the philosopher, the piety of a saint,
and occasionally, the persuasive eloquence of the rhetorician;
in a well written recommendatory preface by a Mr. George
Hammond, the following appropriate remarks occur: " The
subject here undertaken to be treated upon, is certainly
very high and noble in itself, and exceedingly useful for us,
to be acquainted withal, in regard there is so much spoken
of the angels and their ministry in the Holy Scriptures.
For that which is written therein, is written for our learning.  It is then a matter which deserves to be soberly inquired into. What may be the reason why the Scriptureating desire of having some visible and tangible object of adoration. Upon
the same principle or inclination may be explained, the strong tendency of
the multitude in all ages and nations, to idolatry.-MACAULAY7S Review of
Milton.
The angelical nature, though it is a secret for the most part to us till we
come to heaven; yet it is such a secret as we may modestly inquire into and
seek to know so far as it is revealed, either in nature or the Scriptures.Pneumatologia.
* I beg to avail myself of this opportunity, to tender my respectful acknowledgments to the Rev. Mr. Cady for his obliging permission to consult
some curious old theological tomes belonging to the library of the Episcopal
Theological Seminary, which were not to be met with in any other of the
public libraries of this city.




20                   INTRODUCTION.
doctrine concerning angels is no more attended to?  For it
is, in our time, but sparingly treated upon; and not so frequently and deeply in the thoughts of Christians, as it should
be; and consequently not improved by the children of God
to their growth in faith, holiness, and comfort as might be.
Let me be pardoned, if I offer my conjecture in two instances: (1.) The bold, curious, and confident speculations
touching the angels, both in elder times, and in the days of
the schoolmen, who intruded into things not seen, vainly
puffed up by their fleshly minds. This makes way for a
voluntary humility, and issued in the worshipping of angels.
And some (it is probable), that they might avoid this rock,
have thought it dangerous to be inquisitive into these things,
which are taught in the Scripture of Truth concerning them.
(2). The irreligiousness and skepticism* of materialists and
sadducees, who deny, or pretend to doubt whether there are,
indeed, any immaterial beings, at all. And if there be no
separate spirits, as to their existence, there can be nothing spoken, concerning such, that is to be regarded." Further adding: " The. worthy author, how much soever he
extols the dignity of angels and their wonderful properties,
yet he still leaves them and their ministrations under the
sovereign will and command of God, and Jesus Christ their
head, to whom they devote themselves and their services.".3rchbishop Tillotson observes, " The doctrine of angels
is not a peculiar one of the Jewish or Christian religion,
but the general doctrine of all religions that ever were, and
therefore cannot be objected against by any but atheists.
And yet I know not whence it comes to pass, that this great
* The first great errors that infested the Christian Church were those
of the Gnostics, who pretended into a very sublime yvwos,, or Mystic Theology, which was no other than a corrupt complex of Orphic, Pythagoric,
and Judaic infusion.-GALE, Court of the Gentiles, 1676.




INTRODUCTION.                  21
truth, which is so comfortable to mankind, is so very little
understood by us. Perhaps the corruption of so great a
part of the Christian church in the point of worshipping the
angels, may have run us so far into the other extreme, as
scarcely to acknowledge any benefit by them. But surely,
we may believe they do us good without any obligation to
pray to them; and may own them as the ministers of God's
providence without making them the objects of our worship."
The devout Bishop Hall, likewise, respecting the neglect
of this sublime and glorious doctrine, to which he refers in
his " Tractate Concerning the Invisible World," thus rebukingly soliloquizes in one of his searching meditations.
" The good Lord forgive me, for that I have suffered myself
so much to forget his Divine presence, and so the presence of
his angels. It is, I confess, my great sin that I have filled
mine eyes with other objects, and have been slack in returning praises to my God, for the continued assistance of those
blessed and beneficent spirits. Oh! that the dust and clay
were so washed out of mine eyes, that I might behold, together with the presence, the numbers, the beauties and excellencies of those ever present guardians." With regard
to the reprehensible oversight of the valid claims of this interesting doctrine of Revelation, the late excellent Rev.
Mr. Bickersteth has thrown out the following judicious and
forcible intimations and requisitions. " No part of divine
truth can be neglected without spiritual loss, and it is too
evident that the deep and mysterious doctrine of Revelation
respecting evil spirits and good angels, has been far too
much disregarded in our age. This has arisen, on the one
hand, from the wide spread of infidel principles, and on the
other from the unscriptural, idolatrous and extravagant attention paid to this subject in the Church of Rome, in which
good angels are worshipped, and the evil spirits brought for



22                        INTRODUCTION.
ward to foster delusions.  But we gain no solid victory over
Popery, by omitting the truths which have been corrupted
and abused.  Our duty is rather to take forth the precious
from the vile, and hold fast the simple and plain truth revealed for us and our children; thus shall we be as God's
mouth to the people." Equally applicable are his additional observations, as bearing, with fearful apprehension upon
the fatal tendency of those vicious theories, fraudulent manoeuvres, baneful and debasing delusions which attend the
black retinue of the " Legion " of modern pretenders to
a familiar intercourse, criminal and intriguing connection
with supernatural agencies and spiritual beings, which disgrace the character of the present day, stultifying the understanding of infidel advocates, as well as ensnaring their
imbecile devotees into the entanglements of a moral blindness and fearful perdition.* In view of these threatened
* To the sober mind, it is painful to reflect, that a talented and popular
clergyman of this city should have countenanced, by his attendance, the Satanic imposture, to converse with " the spirits of the Rochester knockings; 
and which became so barefaced a fraud as'even to be denounced by their
recent agrarian and socialist advocate. Has it not the appearance of a wicked hypocrisy for a preacher of the gospel of Christ to visit such blasphemous exhibitions, in impious disregard to the spirit and abiding moral obligations of that interdict of divine authority recorded in Deut. xviii. 10, 11.
" There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or
an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a
wizard, or a necromancer."  The puerile plea of curiosity is no valid excuse.
Was it not the indulgence of a forbidden and unhallowed curiosity which
forfeited Paradise, "brought death into the world and all our woe,' and required the sacrificial atonement and piacular sufferings of the bleeding vicFim on the ignominious Cross of Calvary! Moreover, why does it notmore
frequently occur to the thoughts of the professed adherents of the " pure and
undefiled religion"  of Christianity that to attend on the Sabbath, the lectures and discourses of declaimers of heterodox sentiments, who desecrate
the sacred hours of the Lord's day in defending the infidel claims of the




INTRODUCTION.                     23
evils, he fills, with an urgent breath, the warning trumpet of
serious admonitions and sagacious foresight, sounded forth
in the following expostulation. " Looking at the signs of
the times, and the long neglect and unnatural denial of all
angelic ministrations or spiritual influence, and at the express predictions of false Christs and false prophets, who
shall show signs and wonders, insomuch that ~f it were
possible, they should deceive the very elect, and that when
men receive not the love of the truth that they might be
saved, for this cause God shall send among them strong
delusions that they should believe a lie. I cannot but think
there is a painful prospect of a sudden recoil and religious
revulsion from the present unbelief and misbelief, to an unnatural and undistinguishing credulity, when antichrist shall
appear in his latest form, " with signs and lying wonders."
I would, therefore, leave an earnest caution on the minds of
my readers. Beloved, believe not every spirit, but try the
spirits, whether they are of God. The Scriptures have
forewarned us beforehand that we may not be led away with
the error of the wicked and fall from  our own steadfastness. "
In the fervid expressions of devotion, actuated by the
ardent enthusiasm  of a genuine Christian philosophy, Mr.
John Reynolds, in his disquisition or " Inquiries concerning
the state and economy of the angelical worlds," printed in
1723, thus proceeds, " And surely we shall find in the angelical system such heights and depths, as will raise our admiration of that God, whose fiat created the various worlds
he has made, and the beautiful administrations he has
founders of antichristian systems, that by so doing, they virtually belie the
profession of their faith, commit an awful affront on their avowed Redeemer, and are verily guilty of a criminal violation of the fourth commandment
of the decalogue!                                   G. C.




24                  INTRODUCTION.
chosen and ordained.  No wonder we meet with inscrutable
mysteries connected with the nature and order, laws and
ministry of those incorporeal attendants that surround and
applaud the Throne. Our inquisitive minds are apt to
wonder that a door or casement is not opened for our clearer
prospects into the celestial world, toward which we are
called to travel. We admire, when these natives of heaven
appeared, so often, in the primitive world, and came sometimes, (one would think) upon lower offices and services;
that when so many inspired messengers came from God; yea,
that when the Lord Himself came from heaven, to teach us
how to get there, they would none of them tell us more of
the world from whence they came, or to which they would
invite us; and that they no more particularly describe the
state, the inhabitants, employments, and felicities that are
there. But they came not, it seems, to gratify our curiosity; but to direct us safely thither. An early thirst of
undue knowledge soon ruined our race in the head of it, and
it is not now to be indulged. Our greatest business and
felicity are not to return to angels, (though they will be exceeding good company,) but to Him that made (and can
make blessed) both them and us; and therefore the most
the Lord of heaven tells us of them, (though he knew their
essence, their regimen and offices so well) is, that they are
glad when any one of us is reduced to repentance, and reconciled to God; and therefore set in a fair way to their
world, their enjoyments, and society. There we shall know
them as much as we shall desire. In the mean time we are
to walk by faith and hope in that light that has been afforded us. And it will be our wisdom, as well as our duty,
not barely to be content with, but to be thankful for that
measure of supernatural revelation, that Divine wisdom has
thought fit to vouchsafe to us; which will suffice to guide us




INTRODUCTION.                   25
to life and immortality, without any one's coming from the
dead or descending from the world of native life and immortality."  These important reflections, though well adapted to suppress the pruriency of that curiosity of the human
mind, consequent on our degenerate condition, respecting
those abstruse points of inquiry enshrined in the silence of
Divine wisdom, yet, sufficient is revealed to excite our wondering admiration, as well as promote our edification, and
also afford supporting comfort as we prosecute our toilsome
pilgrimage through the wilderness of this vain world, till we
have attained to the blissful associations and society of
angels, and reached the bright and eternal residences of those
illustrious and celestial immortals, for as Dr. Owen justly
remarks: " It is the height of ingratitude not to search
after what may be known of this great privilege and mercy
whereof we are made partakers in the ministry of angels.
God hath neither appointed or revealed it for nothing. He
expects a revenue of praise and glory for it; and how can
we bless him for it when we know nothing about it? This
ministry then of angels, is that which with sobriety we are,
in a way of duty, to inquire into. Let us on this account
glorify God and be thankful. Great is the privilege, manifold are the blessings and benefits that we are made partakers of by this ministry of angels.  What shall we render
for them  and to them?  Shall we go and bow ourselves
down to the angels themselves and pay our homage of obedience to them?  They all cry out with one accord: " See
you do it not, we are your fellow-servants." What shall
we then do? Why, say they, worship God! Glorify and
praise him, who is God of all angels; who sends them unto
whom they minister in all they do for us. Let us bless
God, I say, for the ministry of angels."
In an exceedingly able and very orthodox article contrib2*




26                   INTRODUCTION.
uted by Professor Moses Stuart to the Bibliotheca Sacra,
he starts with this exegetical interrogatory. "' Of what
importance can the doctrine respecting good and evil angels
be to us? We owe them, it is said, no duty of homage or
worship, and as they are invisible beings, if they exist at
all, we can never decide with any certainty whether or when
they interpose in our behalf or interfere for the sake of injuring us? We have therefore no interest in this matter.
"I cannot accede to such a view of the subject; the
Scriptures have taught us, that the original holy and happy
condition of our race was essentially changed by the interference and crafty malignity of Satan. The necessity of
the redemption of the Son of God stands inseparably connected with this. The atonement, the nucleus and centre
of Christianity proper, is, in some important respects, a
consequence of Satan's interference; or in other words it
was rendered necessary by the tempter when he assailed our
first parents. Nor is this all which may be truly and
properly said in regard to this subject.  If there are good
angels, the voluntary ministers of God's will; or evil ones
who are the executioners of his justice, or examples in their
sufferings of the proper desert of sin; then, these facts are
important to us, inasmuch as they cast light upon God's
providential government of the world-a subject of deep interest to all moral and accountable beings.
" There is another point of view in which we may contemplate this subject. The Scriptures of the Old and New
Testament are filled with passages that have respect to angels good or evil. Some of these passages are involved in
not a little obscurity as presented to us, because we are not
sufficiently familiar with the Hebrew modes of expression
and thought to appreciate at once the full meaning of the
sacred writers. If now it be true that a proper attention




INTRODUCTION.                       27
to the angelology of the Scriptures will help us to explain
these, and especially in case it will render most of the obscure passages in question altogether intelligible, then attention to this subject cannot be fairly deemed unimportant. "
Sufficient, it is presumed, has now been advanced,
with the support of suitable authorities, fairly to ward off
the unmeaning cavils of a determined or disguised scepticism, as well as abash the daring buffoonery* of a profane
derision, to whose impiety the subject may be exposed, reinforced by the scoffing irreligion of those who ridicule, as
superlatively absurd, the idea, and reject, alike, the internal
and historic evidences of the veritable existence of immaterial beings, those real, though invisible instruments, who
unceasingly carry forward the merciful protection, benevolent designs, mysterious operations and punitive judgments
of the Supreme Governor of the moral, and the Almighty
Creator and Upholder of the material universe; inasmuch
as the belief of their actuality is classed by them amongst
those intangible objects of sense, whose nature and essence,
mode or vehicle of communication with the inhabitants of
this lower world are beyond the limited comprehension of
the finite and degenerate faculties of the human mindt:x A medical satirist, indulging " in jestings not convenient," pertly inquired of me, " If I had ever caught an angel and dissected him! Such an
extraordinary and perplexing case of profound sagacity, brimstone wit and
abstruse morality, unquestionably comes clear of all exceptions and demurrers, within the tenebrious jurisdiction of the Areopagus of Pandemonium.
G. C.
t Metaphysicians incline to universal skepticism, finding in the vast regions of philosophy we can, to adopt an homely phrase, scarcely see beyond our noses; have dwelt with something like exultation on the incapacity of man's intellect to overcome the difficulties which surround the most
indubitable truths.-ST. JOHN, Prelim. Disc. to Browne's Religio.




28                        INTRODUCTION.
despising the assistance and illumination of that faith* of
celestial birth, by which alone they obtain a willing and beneficial reception into the intellect and heart; as she stands
erect and unmoved, in  the modest attitude  of persuasive
virtue,t upon the broad base of Inspiration, pointing, with
* Reason is a rebel unto Faith, and considers her propositions as absurd.
There are a set of heads, that can credit the relations of mariners, yet question the testimonies of St. Paul; and peremptorily maintain the traditions
of ZElian or Pliny, yet in histories of Scripture raise queries and objections;
believing no more than they can parallel in human authors.-SIa THOMAS
BROWNE, Religico Medicii.
To believe only possibilities is not faith, but mere philosophy; many
things are true in divinity which are neither inducible by reason, nor confirmable by sense; and many things in philosophy confirmable by sense, yet
not inducible by reason.-ID, Christian Morals.
The skeptic denies the realities of faith, as the blind might deny the
beauty of color, or the deaf the harmony of sound.-SLAcK, Ministry of the
Beautiful.
The wisest of us, which is the holiest, see somewhat by the eye of
faith-faith being the end of wisdom, the great lesson of the universe.-ID.
Faith only can raise us above this little daily life, and worldly business;
that only can give the soul such a direction to higher things, and to objects
and ideas which alone have value and importance,-and amidst the circling
causes of appearances and events, is an immovable pole.-M. VON HUMBOLDT, Thoughts,'c., of a Statesman.
Never yet did there exist a full faith on the divine word which did not
expand the intellect, while it purified the heart; which did not multiply
the aims and objects of the understanding, while it fixed and simplified those
of the desires and passions.-CoLEaRIDGES d.ids to Reflection.
Faith subsists in the synthesis of the Reason and the individual Will.
Faith is the source and sum, the energy and principle of the fidelity of man
to God, by the subordination of his human will, in all provinces of his nature, to his reason, as the sum of spiritual Truth, representing and manifesting the Will Divine.-ID, Confessions of an Inquiring Mind.
t Infidel France, in the height and frenzy of her barbarities and wickedness
on throwing off the recognition of the divine authority of the Supreme and
Moral Governor of the Universe, substituted as the idol of national worship
a worse than pagan object in the gross exhibition of the nude prostitute of
an egregiously depraved imagination as the unnatural, unphilosophical and
lying representative of the " Goddess of Reason." For this, and other abominations, fearful jud ments are still suspended over her.    G. C.




INTRODUCTION.                   29
a serene and attractive countenance, to the " living oracles"
of immutable and eternal Truth;-repudiating her sacred
claims and glorious hopes, so vividly described in the sublime definition of an apostle, as "the confident expectation
of things hoped for, the conviction of things which are not
seen;" being the only rational medium by which we understand the worlds were framed by the word of God, so
that things which are seen were not made qf those things
which do appear; whilst by the assurances of her enlightened apprehensions, she enables us to realize the amazing
scenes of the invisible and eternal world,-to await, with
patience, the predicted destruction of the present fabric of
this terrestial globe,-to anticipate the anxious resurrection
of the redeemed in Christ,-to be prepared for the awful
solemnities of the final judgment,-to espy in the resplendent perspective of eternity, " the new heavens and new
earth " of the upper kingdom and sanctuary, welcomed by
the " innumerable company of angels " beatified in the unfading grandeur, inconceivable felicities and immortal youth
of the heavenly state;
Where, the blest immortals,
In lovers pure beauty stand;
Alluring us, through faith's translucent portals,
Into the better land.'>
Such exalting beatitude, ethereal sympathies, and brilliant
prospects constitute the imperishable inheritance of the children of Faith; confirmed by the cheering smiles of an approving providence, and the sustaining promises of Divine
asssurance as they advance along the irradiated thoroughfare of obedience and holiness to the "pearly gates  of
the city of the heavenly Jerusalem! During their career
on earth, they are surrounded by the fiery " chariots " and
" horsemen " of the host of spiritual and benignant agencies




30                   INTRODUCTION.
who take a deep interest in their welfare, strewing their
path with the bright and fragrant flowers of peace and joy,
and refreshing their fainting souls with the sweetest music
of celestial melody. Wisely, therefore, does it behoove
every tempted child of fallen Adam, to heed the momentous
admonition of Lord Bacon, in the philosophy of his religion,
" Not to seek the living among the dead, but, soberly, to
render unto faith the things that are faith's."
By a different description of minds, or the lukewarm professors of a nominal Christianity, the discussion or expression of a belief, in the varied circumstances, in which the
specific instrumentality of angelic beings has been, and is
still employed, as connected with the believer's present welfare and eternal destiny, will be probably demurred to, on
the shallow ground, that the subject is of too speculative a
character to be of any essential service in promoting the
practice of religious duties or stimulating to the more fervid
exercises and frequent communion of devotional piety; but,
on the contrary, rather to be discountenanced, from its obvious tendency to foster the fatal delusions of a fanatical
presumption and forbidden curiosity, rashly intruding themselves into those arcana of nature and the secrets of the
spiritual world, which it has pleased an all-wise God to
conceal within the veil of impenetrable mysteries; yet, who,
nevertheless, with an earnestness and devotion that would
honor a martyr's zeal, and the characteristic inconsistencies
of a superficial faith advocate and revel in the most startling absurdities of modern Mesmerism, the sublimated hallucinations of a frenzied Swedenborg, and the insidious
neology and transcendentalism of the German school of
Divinity.
To the multifarious and antagonistic demurrers of vain
hypotheses, assuredly, it is not requisite to offer an extended




rNTRODUCTTION.                    31
reply; forasmuch as the authority and facts of the Bible
which relate the embassy and appearance of angels, during
the Adamic, patriarchal, and Mosaic economy-the fulfillment of prophecy when they announced the glad tidings of
redemption for mankind-the corroborative declarations of
the Great Teacher, whilst in the days of his humiliation He
sojourned upon this earth, respecting them; together with
that angelic succor which sympathized with the agonized
Redeemer in the sorrowful garden of Gethsemane-their
overpowering splendor which confounded the affrighted soldiery of the guarded sepulchre; and their gracious information to the desponding Magdalene, as she stood in the attitude and anguish of pensive grief, beside the virgin and vacated tomb of the risen Saviouir-their frequent interposition
chronicled in the history of the lives and missions of the
apostles, in their behalf, as the first heralds of the gospel of
salvation, and toward the martyred disciples of the Prince of
Peace-their attendance and commission to execute the
final dispensation of Jehovah, at the consummation of all
things, on the exit of time, revealed in the awful disclosures
of the apocalypse of St. John, fully answer, and solemnly
rebuke the futility of all such opposing objections, and make
manifest the serious temerity of such willful and questioning misbelief.'
With humble sincerity, it is hoped, in the ensuing pages,
that no statement will be advanced, opinion adduced, or
* Purely speculative opinions are of little value except so far as they tend
to promote the moral objects and a saving belief in the truth of Christianity.-FosTER, Christian Morals.
We repel that philosophizing spirit which consists in resolving all the
extraordinary phenomena recorded in the Bible into the mere effect of natural causes. Nothing can be more contemptible than such presumption of
philosophy.-Idem.




32                    INTRODUCTION.
speculation presented, of "'private interpretation," that
will not bear the sanction of Scripture warrant; the Bible
being the only acknowledged standard of authority-the
only infallible oracle of our faith. From this living fountain of Divine Truth, whose crystal stream issues from, and
circulates around, the throne of inspiring wisdom  and allsufficient grace, would we draw pure, and copious draughts of
spiritual knowledge. * With reverential gratitude would we
heed the bright lamp of Inspiration, suspended by the golden
chain of redeeming love, from the footstool of forgiving
mercy, whose guiding and radiant beams, illumining the
dreary passage of this wilderness-world, and gilding the
gloomy entrance to the valley of the shadow of death, reflect their extended effulgence'upon the beautiful portals of
the everlasting gates of the celestial city, surrounded by the
attendant and glittering train of the angelic messengers of
the Majesty of heaven!
Happy, therefore, thrice happy they, who in the attainment of the divine science of spiritual discoveries applied
this Holy Book as an effective repellant to the subtle magnetism  of Satanic suggestions, and as the safest and most
certain non-conductor of the latent electricity of those fallacious theories, too abundantly generated, in the charged
batteries of the secret laboratory of a depraved heart and
perverted reason!
Controlled by the foregoing determination, with the invoked guidance of the divine blessing, will we endeavor to
prosecute an inquiry into the revealed history, exalted rank,
* It is an admirable observation closing an introduction pointing out the
pre-requisites for the correct composition and essential enjoyment of Divine
Poetry, prefixed to the poem on the Messiah by the devout, though too
rhapsodical, Klopstock: " It requires more than the knowledge of mythology to understand and feel the beauties of Homer, and much more than philosophy to relish the sublime graces of Revelation." —G. C.




INTRODUCTION.                   33
transcendent attributes, moral virtues, attractive lineaments,
and heavenly habitudes of those noble and illustrious beings
-the ministering and adoring angels of Jehovah.
We pause to insert the following extracts from the notes
of Dr. George Townsend's Historical and Chronological.Arrangement of the New Testament, a work preeminently
deserving of a place in every Christian's library; and which
cannot but be read with intense interest and persuasive impression.
"The doctrine of the ministry of angels, so much esteemed
by the primitive church, as well as by the most eminent and
pious Christians of all ages, has now become one of those which,
without any one well-founded argument, is to be reasoned away.
The repeated appearance of angels, both in the old and new dispensations, seems designed to point out to us the near, though
mysterious, connection of the invisible state with that which
we now inhabit. And what can be more consolatory to the
believer, than the idea, corroborated by numerous passages in
the Scripture, than the belief, that the angels of heaven are
around us, the ministering spirits of God for our good, watching over us, and fulfilling the wisdom of his providence! Why
should the opinion be disclaimed? Angels were present at the
creation; they have been repeatedly manifested to man. To
Isaiah the seraphim appeared veiling their faces with widespreading wings. The form that was visible to Ezekiel had the
semblance of a lambent flame, enveloping what seemed its body.
To the women they appeared in shining garments, and to the
keepers of the sepulchre as lightning, with raiment white as
snow. They are the happy possessors of that blessedness to
which the spirits of the departed hope to be admitted. And
they shall be again visible in their thousands of thousands at
that magnificent and glorious triumph, when the Ancient of
Days shall sit on the throne of his glory, and the assembled
universe be summoned before his high tribunal. Is it impossible,




34                   INTRODUCTION.
then, that they are invisible yet efficient agents in many of
those innumerable events which are attended with moral and religious benefit to individuals and to the world; which are but
too generally ascribed to incidental circumstances, or the welllaid plans of human policy?
" The soul of man is gifted with powers and properties which
are distinct from the human body, and which it possesses in
common with superior beings. I cannot, therefore, believe that
idea to be irrational, which represents the manner of our present union with the invisible world by the following ingenious
and curious image. Suppose a number of lighted lamps were
placed in a room, one of which only was covered with an earthen vessel; the lamp so encumbered, as soon as the covering was
either broken or removed, would find itself in the same state
and condition with the other lamps. So it may be with the accountable spirit of man. The earthen vessel, the body, may be
broken by violence, or silently destroyed by sickness or age,
but, as soon as the veil or the covering of the body is removed,
the unfettered spirit finds itself the companion of kindred spirits,
which, though unseen, are continually surrounding it. The time
is not far hence, when we shall know even as we are known;
in the meantime, the very attempt to speculate on these things
elevates and purifies the mind.
" The German commentators of the self-named liberal class, en
deavor to explain away every miracle recorded in the New Testament, by representing them as natural events which have only
been considered as miraculous by the misapprehending of the
Hebraisms of the inspired writers.
"The explanation of Hezelius is so singular, that it may appear doubtful whether in his eagerness to remove the opinions
of a miraculous interference by an angel, he does not establish
a still greater miracle. He thinks that a flash of lightning penetrated the prison in the night, and melted the chains of St.
Peter without injuring him. The apostle rose up, and saw the




INTRODUCTION.                    35
soldiers who guarded him struck prostrate to the ground by the
force of the lightning. He passed them as if led by the flash
of lightning, and escaped from  the prison before he perceived
that he had been liberated by the providence of God. So completely, however, has the skeptical philosophy of the day pervaded society, that even among professed Christians, he would
now be esteemed a visionary, who should venture to declare his
belief in this most favorite tenet of the ancient church. The early
fathers regarded the ministry of angels as a consoling and beautiful doctrine, and so much at that time was it held in veneration,
that the founders of Christianity cautioned their early converts
against permitting their reverence to degenerate into adoration.
Wre now go to the opposite extreme, and seldom think of their
existence; yet what is to be found in this belief, even if the
Scriptures had not revealed it, which is contrary to our reason?
We believe in our own existence, and in the existence of God;
is it utterly improbable, then, that between us, who are so inferior, and the Creator, who is so wonderful and incomprehensible, infinite gradations of beings should exist, some of whom
are employed in executing the will of the Deity toward finite
creatures?  Does not God act even by human means in the
visible government of the affairs of the earth? what absurdity,
then, can be discovered in the opinion that the spiritual nature
of man should be under the guardianship of spiritual beings?
This, in fact, was a doctrine universally received till it became
perverted and degraded by vain and idle speculations,-till it
became so encumbered with absurdities, that the belief itself
was rejected. Some writers on this subject went so far as to
imagine they could ascertain the orders of a hierarchy, and
could even assert the numbers of each rank. Others changed
the office and ministry of angels, investing them with independent control over the works of God, an opinion strongly and
justly reprobated by the most eminent authorities. And because in the original Hebrew that which executes the will of the




36                   INTRODUCTION.
Deity is sometimes called an "angel," whether it be winds
or storms, fire or air; many again have transformed the angels
in the Old Testament into obedient elements, accomplishing
the designs of Providence, according to which hypothesis, the
aged patriarch must have prayed that the blessings of an element might descend upon his grandchildren.  The Messiah
must have been created a little lower'than the winds and the
floods, who, in like manner, were commanded to worship him;
and, again, when the superiority of Christ is declared, the passage must be rendered:'To which of the elements said he at
any time, sit thou on my right hand, until I make thy foes my
footstool.' Leaving all such fantastic and unreasonable interpretations out of the question, let us turn to that interpretation
of Scripture on this point, which has been acknowledged by all
classes and divisions of Christians, friom the time of the apostles
to the present day. From the evidence of Revelation, we have
grounds for believing that angels are spirits superior to mankind, some of whom have lost, while others have preserved, the
state of happiness in which they were primarily created, and
that these are now opposed to each other. With the precise
cause of the fall of the evil angels we are not made acquainted.
We only know that they retain the remembrance of their original condition; that they are powerful, though under restraint;
that gradations of superiority and influence exist among them;
that they acknowledge a superior head, and that they are destined to eternal punishment.
" Of good angels, we learn, that they continue in their primeval dignity. They are endued with great power, and because
they are employed in the constant execution of the decrees of
Providence, they have received the name of messengers or angels. They are called the armies and the hosts of heaven; in
innumerable companies they surround the throne of Deity;
they are made partakers of his glory and rejoice to fulfill his
will.




INTRODUCTION.                   37
"Their office, as ministering angels to the sincere and accepted worshippers of our common God, is more fully and accurately
related. Through the whole volume of revelation we read of
the agency of superior beings in the affairs of mankind. They
were stationed at the tree of life in paradise. In Jacob's vision
of the ladder, they are represented as ascending and descending
upon earth. They appeared to the patriarchs, to Abraham, to
Lot, to Jacob, and they were made alike the ministers of both
the vengeance and mercy of God. They were intrusted with
the destruction of the cities of the plain.'And the angel of
the Lord went out and smote in the camp of Sennacherib a
hundred and fourscore and five thousand.' (2 Kings xix: 35.)
God sent an angel to Jerusalem to destroy it-who was seen
between the earth and the heaven, having a drawn sword in his
hard, stretched out over Jerusalem. In the New Testament,
they announced the birth of Christ, and of his forerunner; they
became visible to the shepherds, and proclaimed the glad tidings
of salvation to the senseless world. They are interested for,
and sympathize with, man; for'there is joy in heaven over
one sinner that repenteth.' They were the watchful and anxious
attendants of Christ in his human nature. They ministered to
him after his triumph in the wilderness and his agony in the
garden. As they announced his birth, so also they proclaimed
his resurrection, his ascension, and his future return to judgment. They were made the spiritual means of communication
between God and man. They were the divine witnesses of the
whole scheme of Redemption. By an angel Joseph was warned
to flee into Egypt. (Matt. ii. 13.) By an angel Cornelius was
directed to the house of Peter. (Acts x. 3-22.) By an angel
that apostle was released from prison. And by the ministry of
an angel were signified to St. John those things which should be
hereafter.. In his last and mysterious revelation, the agency of
superior beings is uniformly asserted, and they are represented
as fulfilling the most solemn decrees of omnipotence. They




38                   INTRODUCTION.
are represented as standing on the four corners of the earth, as
having the seal of the living God, as offering on the golden altar the incense and prayers of the saints, as holding the key of
the bottomless pit; and as executing the vengeance of God upon
the visible creation, and upon all those who have not the seal
of God upon their foreheads; all which, though metaphorical
expressions, imply the probable agency of these invisible beings
in the affairs of the world. And when time shall be no more,
these holy beings who have sympathized with man here, and
been witnesses of his actions, and the infinite mercies of his almighty Creator and Redeemer, will be the accusing or approving spectators of the sentence passed upon him in eternity; for
our Savior has expressly declared, that'whosoever shall confess me before men, him shall the Son of Man also confess before the angels of God. But he that denied me before-men
shall be denied before the angels of God."-DR. TOWNSEND,
Notes on the New Testament.




HISTORY AND NATURE.
UPON the threshold of our intricate yet interesting and
delectable subject,-approved by the united testimony and
sanction of Revelation, Religion and Reason, that divinelyappointed triumvirate for the moral and mental government
of man's social and spiritual nature,-would we conspicuously inscribe the Christian sentiment and judicious admonition of Lord Lyttleton, that, " God is pleased, in this
present world, to appropriate and proportion our knowledge,
not to our pride and curiosity, but to our wants and condition."
The peculiar brevity, transcendent simplicity and instructive reserve which distinguish and dignify the Mosaic narrative, in reference to the primordial origin of all existences,
and the vivific operations of the workmanship of omnipotence in the production of this material world, associated
with the incorporeal and unseen presence of the subtle vitalities of spiritual beings, plainly and evidently declare,
that " it is the glory of God,* to whom belong secret things,t
in their profound and fathomless depth,J to conceal " from
the unhallowed temerity of mortal intrusion, those incomprehensible mysteries which envelope the elemental principles of organic life, and the essential attributes of spiritual
essences! For, notwithstanding the remarkable endow* Proverbs xxv. 2.   t Deut. xxix. 29.   t Romans xi. 33.




40               HISTORY AND NATURE.
ments and capacious faculties of the human intellect, is not
the imperfect attainment of our knowledge, in connection
with the sublime and astonishing exhibitions of divine power,
and benevolence and wisdom, admirably calculated to promote a beneficial tendency upon the mind, with respect to
the fear, and homage and adoration due towards, and the
sense of our entire dependence upon, the constant care and
protection, as well as providential supplies of the almighty
Creator of " the heaven and the earth "?  True! with the
first elements, the bases, the essences, of matter and spirit,
and all things contained in the circumference or presented in
the phenomena of being, the prying attempts of the most penetrative, enlarged and gifted understandings cannot cope.
With their properties, qualities, combinations, affinities,
component parts, specific influences and peculiar effects,
however, much has been recently elicited by the aid, and
brought to light in the surprising and splendid discoveries
of the searching science of modern chemistry; but, beyond
this separating line of the demarcation of experience and
knowledge, Reason is strictly forbidden to trespass, though
to Faith, in the joyous hope of a believing expectation,
guided by the gracious disclosures of Inspiration, she is encouraged to a nearer and more anxious approach to the Supreme Cause of all causes.
This sacred and majestic laconicism is likewise applied
to the early history and society of mankind, giving but very
slight information to what extent the arts and sciences
flourished in primeval time; and withholding any very minute description of those excessive vices and artificial refinements of wickedness which provoked the awful punishment of divine displeasure, resulting in that watery destruction which overwhelmed and swept the entire antediluvian
race from off the surface of the polluted earth! So, with




HISTORY AND NATURE.                   41
regard to the inherent principles and hidden workings of nature in the curious machinery of the material universe, the
invisible inhabitants and the secret agencies of the ethereal
world, the communications of the Bible are circumscribed
by divine " wisdom and knowledge," in correspondence with
the necessities and limitation* of our finite faculties, mental apprehensions, moral condition, immortal desires and
eternal destiny, either in the blissful perfection of Heaven,
or the dolorous perdition of Hell!
The unevangelical disquisitions of some theologico-geologists to quadrate the discoveries of modern science with the
infallible truth of God's word and the requisitions of a divine faith, it is to be apprehended, are calculated to produce
a most unfavorable tendency on the proud and unenlightened
mind. The observation of Dr. Anderson, in his recently
published work entitled The Course of Creation, receives
its own approbation. "' The wisdom of man will be confounded when it tries to fathom the methods and devices of
the divine Artificer in originating his works. His safety
will often be in distrusting his own understanding, in not
magnifying overmuch the ingenuity of his own speculations;
and in sometimes believing that even science will be exalted
by approximating to, rather than departing from, the literalities of Scripture."
Indeed, it is well for Philosophy to kindle her torch, and
Reason to light her lamp, at the pure and brilliant flame,
which ever burns with a steady and undiminished lustre upon
the ethereal altar of the sacred temple of immutable and
* "W e know but little of the invisible world, or of the manner in which
the disembodied spirit continues to exist; our understanding and our apprehension are so limited in this stage of existence, that we cannot comprehend
one-half of those truths which both our senses, our reason and revelation
compel us to approve." —Dr]. GEO. TOWNSEND, Note on Witch of Endor.
3




42               HISTORY AND NATJURE.
eternal Truth. The mind but once convinced upon the testimony of authentic history, and other demonstrative evidences of the inspiration of the Bible, whatever difficulties
may arise, or apparent contradictions may present themselves to its oracular declarations, in the recent discoveries
of science, must not be allowed, even, for a single moment,
to interfere with the valid and established claims of a divine
Revelation. The obscure province of Reason and the bright
regions of Faith are too remote, and the specific objects of
the one, are too distinct and dissimilar from the heavenly
aspirations of the other, and a holy faith can never succumb
to the vain and haughty pretensions of the former, because,
in her loftiest altitude she will never be able to reach the
sublimities of the latter. The very instant that reason is
permitted the ascendant, Faith, also, loses her virtue, her
validity, her essence,-being at once lifeless, and bereft of
her vitality upon the withdrawn favor and protection of her
offended God. To suppose a Revelation devoid of mysteries, involves the paradox of identifying the temple without
its presiding God. Neither can I justify the bold assertion
of the pompous philosophy of our quaint physician, in his
Religio Medici, that in his religion there were not impossibilities (incomprehensibilities) enough to satisfy his faith 
when I reflect upon the incomprehensibility of the self-existent Jehovah, who inhabiteth the immensurability of the
circle of eternity, whose presence fills all space; at whose fiat
came forth, "out of nothing," the beautiful fabric of this
fair creation,-the mysterious hypostasis of the holy trinity
of the Godhead, —the permitted introduction of moral evil
into this sin-disordered world,-the prophetic incarnation of
Deity to impart validity to the atonement of the Redemption,
in the substitution of the innocent for the guilty, typified in
the sanguinary rites of the Aaronic priesthood and ceremonial,




HISTORY AND NATURE.                43
to answer the demands of moral law and harmonize the essential attributes of the divine character,-the wonderful and
needful operations of the Holy Ghost, in Regeneration, by
the constant descent of the enlightening, consolatory, and
sanctifying influences of the promised Paraclete,-the revealed resurrection of the body, having been resolved into
its original dust, to receive the irreversible sentence of its
destiny,-during the transforming and purifying process of
the conflagrant flames of a blazing universe,-in the presence of the august assize of an assembled world, before the
solemn tribunal of the omniscient scrutiny and righteous decision of the Angel-Jehovah Judge, upon the indictment of
every thought, imagination and action,-every idle word and
vain conversation, misapplied time and misimproved means
of grace;-in this awful whirlwind of mental emotion and
spiritual consternation, " the small still voice" of Faith
alone restores the tranquillity of my mind, and sustains my
overwhelmed and fainting spirit; whilst the thrilling apostrophe of St. Paul, " 0 the depth of the riches both of the
wisdom and knowledge of God! how unsearchable are his
judgments, and his ways past finding out!" suits my agitated feelings best, elevates me, awhile, to the " third
heaven " of his supercelestial vision, or supports me in the
contemplation of his unutterable spiritual experience; arresting the erratic inclinations of unbelief, and bidding her
return, from whence she had wandered, to the orbit of faith
in the solar system of Christianity, obscured in the penumbra of doubts, and amidst the gravitating influences of centrifugal temptation, which, but for the polarizing attractions of the MYSTIC CRoss, would draw my oscillating soul
away, from completing the epicycle of Christian duties and
moral responsibilities and conscientious monitions belonging




44                   HISTORY AND NATURE.
to that nebulous sphere in which Providence has appointed
me to revolve, as my terrestrial axis.*
Provided our investigations are conducted with the obedience of a biblical faith, and the humility of a reverential submission, in the reception of the revealed verities enshrined
in the sanctuary of inspired truth; it is, certainly, the privileged duty and peculiar delight of the enlightened mind and
sanctified heart, soberly to examine the sacred and mysterious chain of divine operations which link, in harmonious
union, the wonderful economy of nature, the intercommunication of spiritual and heavenly intelligences, with the in* I believe that our estranged and divided ashes shall unite again; that
our separated dust, after so many pilgrimages and transformations into parts
of minerals, plants, animals, elements-shall, at the voice of God, return into
their primitive shapes, and join again to make up their primary and predestinated forms. As at the creation, there was a separation of that confused mass into its pieces; so at the destruction thereof there shall be a separation into its distinct individuals. As, at the creation of the world, all the
distinct species which we behold lay involved in one mass, till the fruitful
voice of God, separated the united multitude into several species; so at the
last day, when these corrupted relics shall be scattered in the wilderness of
forms, and seem to have forgot their proper habits, God, by a powerful
voice, shall command them back again into their proper shapes, and call
them out by their single individuals; then shall appear the fertility of Adam,
and the magic of that sperm that hath dilated into so many millions. I
have often beheld as a miracle that artificial resurrection and revivification
of mercury, how being mortified into a thousand shapes, it assumes again its
own and returns into its numerical self. This is that mystical philosophy
from whence no true scholar becomes an atheist; but from the visible effects of nature grows up a real divine; and beholds, not in a dream, as
Ezekiel, but in an ocular and a visible object, the types of his resurrection.
The life and spirit of all our actions is the resurrection, and a stable apprehension that our ashes shall enjoy the fruit of our pious endeavors; without
this, all religion is a fallacy, and those impieties of Lucian, Euripides, and
Julian, are no blasphemies, but sensible verities, and atheists have been the
only philosophers. How shall the dead rise is no question of my faith; to
believe only possibilities is not faith but mere philosophy. —Si T. BaOWNE.




HISTORY AND NATURE.                45
scrutable scheme and saving dispensation of Redemption.
In the expansive and luminous firmament of celestial realities, the cheering and radiant doctrine of the appointed
ministration and particular offices of unfallen angels, shines
forth with a most vivid, attractive and transparent brightness; assuring us that the invisible and commissioned cohorts which attend and surround the sapphire throne of
Deity are constantly dispatched, —passing the flaming boundaries of their own locality and habitation in the distant
regions of ethereal glory,-and especially intrusted with benevolent embassies of love and mercy, grace and consolation to those "' who shall be their heirs of salvation " 
Postponing, to the sequel, the presentation of a variety of
relevant observations and irrefragable proofs demonstrative
of the Inspiration of the Bible, we assume the rationality
and necessity of yielding an implicit belief to the infallible
truth of Divine testimony, as the only safe and solid basis
of unimpeachable authority, upon which to establish the
doctrine and dogma of the real existence and ordained ministration of angelic intelligences; illustrated by those appropriate and convincing facts recorded in the sacred Scriptures,
which will exhibit to prominent view, the superlative excellence, supreme importance, and delightful character of the
subject that we now advance to canvass in diametrical opposition to those impious negations,-originating in the natural enmity of the human heart toward a holy and a righteous
God, and the stiff-necked pride of the perverted intellect, as
regards the revealed method of a sinner's acceptance in the
sight of Jehovah, realized in the atonement, the mediation,
and the economy of salvation,-which have affronted the
declarations of Holy Writ, and the faith and hopes of Christianity from the days of the disputatious and scornful Jews
of the Sadducean sect, down to the present time of the per



46                  HISTORY AND NATURE.
tinacious and infidel deism of modern materiality, or the
profligate pretensions of a profane mesmerism; disguised in
the protean assumptions of a pseudo-philosophy, as presented in the multiform appearances of metamorphizing
theories, chameleon beliefs, atheistical principles, practice
and systems.*
Amidst the chaos of the phantasmagoric fictions and discordant speculations,-evidently based upon distorted traditions of the Mosaic narrative of the genesis or origin of the
solar system  of the visible world,-which have disfigured the
pagan descriptions of the cosmogony of this earth, together
with those philosophic theories upon whose unsubstantial foundations are constructed the mythological theogonies of the
more polished and enlightened nations of Greece and Rome;
* No savage worshipping the most preposterous idol, ever believed greater
absurdities, than a modern sceptic, who makes his small modicum of reason
the standard by which to measure the boundless universe. Christianity in
the past was not limited by eighteen and a half centuries, which we call its
era. It illumined the earliest ages, it burned brighter in the soul of Plato,
than in most minds now. The good and wise of all ages have been of one
faith. The loftiest truth is never circumscribed by man's intellect. The
deepest truths of religion and philosophy are made known to us by appeals
to our sympathy.
Nature will not allow man to intellectualize himself into infidelity.
Every grand prospect, every burst of melody carries conviction to the
heart that truth is eternal, and man destined for immortality.
Let the keenest intellect soar to its sublimest heights, and when it has
found some great truth among the loftiest Alps of reason, if it sink deep into
the heart of the discoverer, he will be able to bring it home to the hearts of
others, not as a discovery of science, but as a verity of faith.-SLAcK, Ministry of the Beautiful.
To thoughtful observators the whole world is a phylactery, and everything we see an item of the wisdom, power, or goodness of God. Words
cannot exceed, when they cannot express enough. Even the most winged
thoughts fall at the setting out, and reach not the portal of Divinity. —Sia
THOMAs BROWNE, passim.








4...
S.'I...,,,'
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14~~~~~~~~~~~~~~~ 
TECREATION,                              Pr~eh  "7'-i7
Ceehr.4.




IIISTORY AND NATURE.                 47
the only clear ray of light and information which Jehovah
has condescended to vouchsafe, respecting the creation of
spiritual and angelic beings is preserved and conveyed
through the medium of that most ancient and authentic of
all books,-whose supposed author was the Jewish lawgiver
-the book of Job, where in the seventh verse of the thirtyeighth chapter, they are represented, under the appellation
and character of the sons of God, as' celebrating the stupendous and magnificent display of the power, and benevolence, and wisdom of the Deity, in the glorious exhibition
and appearance of the visible and various works of a completed universe, having received the complacent approbation
of the Almighty Architect, as they sprang up innumerable,
under the omnific influence of the uncreated beam of the
Sun of Righteousness, along the shining banks of the crystal
river of life, on the bright morning of everlasting day, instinct with the unfading youth of immortality!" From multitudes of angels, with a shout
Loud as from numbers without number, burst
Forth blessed voices, uttering joy.
All these with ceaseless praise his works behold
Both day and nightSinging their great Creator."-MILTON.
Beyond the boundary line of inspired information, with
which divine wisdom, as it were, has fenced in, this sublime
and inscrutable subject, it is vain for mortal intellect to try
to traverse, by attempting the irrational, presumptuous, and
indevout endeavor to penetrate through the veil of the intentional silence of unrevealed mystery —for as much as any
additional knowledge, if it were attainable by the unaided
effort of our finite comprehension, we cannot perceive, would
either promote our happiness, deepen our penitence, advance
our holiness, establish our faith, superinduce greater spiritu



48                  HISTORY AND NATURE.
ality of mind, or more effectually secure our salvation;
whilst from the reserve of the Mosaic account, which makes
no mention of angels, the design of the Jewish lawgiver, is,
therefore, obviously intended to prefer a practical confutation of the ancient and prevalent idolatry of Sabeism, or the
worship of sun, moon, and stars, evidently referred to by
the venerable and renowned patriarch Job: If I beheld the
sun when it shined, or the moon walking in brightness;
and my heart hath been secretly enticed, or my mouth
kissed my hand.
Equally futile, fabulous and fantastical are those speculations which have been indulged to adjust and determine
the precise period of the creation of angelical intelligences;
for some, in the foolishness of their mental conception, aiming " to be wise above what is written,"  have supposed
they were created on the same day with the " heaven and
the earth;" implying that Moses included them under those
terms, in the declaration that In the beginning God created the heavens and the earth; others, that he intended
them under the epithet light,* which God created on the
first day, comprehending under that expression both angels
* When light was commanded, then were the angels created.  That
when God separated the light from the darkness, by that disunion, is to be
understood, the dreadful and terrible judgments of God against the Devil and
his angels, who, from being angels of light, by reason of their pride and rebellion were converted into Devils of darkness. At the same time, the
matter of the four elements with spiritual creatures was produced, viz.,
those spiritual and corporeal bodies which were created in the beginning of
time. Life, wisdom, and Light designate the angels who are said to have
been first created, by virtue of their excellency and dignity, and especially
ordained to contemplate, praise, and magnify Almighty God's liberality and
goodness throughout all generations.
It was a beautiful superstition,-perhaps a true one-that of the luminous
nature of the soul. Light with its kindred agencies is the most spiritual of
physical existences.-SLACK, Ministry of the Beautiful.




HISTORY AND NATURE.                      49
and souls; and also, that the soul of Adam was created before his body, like as the angels were, and afterwards
breathed and divinely infused into him.
The Hebrews, likewise, held the conceit, that they were
created on the second day; and that God consulted them,
saying, Let us make man in our image, after our likeness; others, again, maintain the opinion that they were
called into existence on the fifth day.* Origen, with some
of the Greek and Latin fathers, believed they were created
before the formation of the world, and which sentiment they
think derives some countenance from that passage of Job:
Where wast thou when I laid the foundations  of the
earth?"
Platot considered the angels as the first born and first
fruits of God's creation; upon the hypothesis that spiritual
beings preceded, in priority of existence, corporeal bodies,
and that the Great Parent employed them as ministers for
the procreation of others. Aristotle maintains a similar
opinion, speaking of them as the original movers of the universe; holding, also, the notion that the heavens were eternal, together with all empyreal souls and intelligent substances.
The supposition has likewise been favored by some modern
divines, that angelic beings were created a long period antece* But to determine the day and year of this time (creation of angels) is
not only convincible and statute madness, but also manifest impiety.-SIR
THOMAs BROWNE.
t Pythagoras used to entertain his disciples with stating the various generations and transmigrations his soul had undergone before it entered his body,
borrowing his notion of its preexistence from the east, and its gradual descent
into this dark and material world from that region of spirits and light which
it is supposed to have once inhabited, and to which; after a long lapse of
purification, it will return. This belief, under various symbolical forms, may
be easily traced in almost all the oriental theogonies.
3*




50             PHISTORY AND NATURE.
dent to the formation of our earth,-a series of ages before the
construction of the solar system; but at what era in the mysterious revolutions and immeasurable cycles of eternity, Divine Revelation has not disclosed; suggesting the idea that
the Supreme Being of infinite power, wisdom, and benevolence, would not have remained inactive during this incomprehensible interval of illimitable space, leaving so vast and
inert a vacuum in the immeasurable regions of his boundless
kingdom, to be unoccupied by intelligent creatures, as inconsistent with the operations and character of the omnipotent Creator, and as tending to reflect discredit upon the
unimpeachable and living oracles of God.
Modern, like ancient Shdducism, impiously denies the
reality of the existence of angels, arising, forsooth, from the
invisibility of their intangibile nature; a negative which,
upon this absurd hypothesis, is likewise applicable with awful temerity, to the irrefragable truth of the very existence
of the Deity, whose ubiquity we cannot apprehend, either
by our visual organs or mental faculties; whilst the demonstrative refutation of St. Paul declares: That the invisible
things of him from the creation of the world are clearly
seen, being understood by those things that are made, even
his eternal power and Godhead; so that they are without
excuse. The pointed reproof of our Saviour-in addition
to his other declarations,-to the affrighted and disbelieving
disciples, confirms the same position, a spirit has not flesh
and bones as ye see me have.  The belief of their existence,
however, has prevailed from the earliest period of mankind,
conveyed through the medium of traditions which have long
been corrupted alike by Jewish Rabbies and learned pagans.
The imaginary beings which human fancy has offered to our
notice, have been but the superior representations of our
race under the name of Genii, Demons, Dii, or gods of the




HISTORY AND NATURE.                51
ancient eastern sages, down to the Fairies, Sylphs and
Elves of modern credulity; invested by a disordered and
impure imagination, with corresponding powers and attributes, dispositions and demeanor; in striking contrast to the
essential particulars, extraordinary faculties, and preeminent attributes which adorn and constitute those transcendently pure, benevolent, illustrious and celestial beings described, in the sacred volume, as the constant attendants
and commissioned ambassadors, and selected agents appointed to execute the gracious and punitive purposes of
Omnipotence upon the throne of universal empire.
The positive existence, the ready attendance, and protective guardianship of angelical intelligences was frequently
alluded to, by the Messiah, during the humiliation of his
terrestrial sojourn, as well as corroborated by the declarations and visions of the apostles and St. John the Revelator. The Old and New Testament abound with references
to the visible appearances and actual interpositions of angels.
It was a cherub, armed with a flaming sword, that was stationed as a guard at the entrance of the terrestrial paradiseangels appeared to Abraham, in his tent-to Lot, and forewarned him of the impending destruction of Sodom and Gomorrah, those guilty and devoted cities of the plain-it was
an angel that pointed out to the disconsolate Hagar, the
spring of water, to relieve the extremity of her thirst —they
were angels that ascended and descended on the mystic ladder for the encouragement of the patriarch Jacob-it was an
angel which opposed Balaam, in his wicked career and avaricious project, threatening to slay his she-ass which found
a rebuking tongue to resent the prophet's cruelty-the archangel Gabriel visited Daniel, in Babylon, appeared to Zechariah, the father of John the Baptist, the forerunner of the
Redeemer of the world, and also announced to Mary, the




52              HIISTORY AND NATURE.
consecrated virgin-mother, the birth of the long expected
Messiah, as well as his nativity to the shepherds, who were
peacefully attending their flocks —and also probably pointed
out the phenomenon of a particular star, which directed the
Magi to the manger which cradled the infant Christ, at
Bethlehem-it was an angel that warned Joseph, in a dream,
to retire, with the holy family, into Egypt, and escape the
barbarous stratagem  of Herod-they were angels who attended upon our Saviour after his temptation in the wilderness; and an angel descended from heaven to administer to
his agony in the sorrowful garden of Olives; and after his
resurrection, angels appeared to the holy women who came to
the consecrated tomb to embalm his body-angels were seen
by the apostles after the Resurrection of the ascended Saviour-the angel of the Lord delivered the apostles from their
prisons-the law was given to Moses by the ministration of
angels; but without extending the enumeration, evidential
of their real existence and diverse operations as revealed in
the Scriptures, we will only add, that the belief of this attractive doctrine has obtained amongst the Mahometans,
Greeks, Romans, and other nations of the earth,-under
every imaginable form, use, and worship, in strict correspondence with the respective systems of their senseless
idolatry, the theories of their pseudo-philosophy, and the delusions of their debasing superstitions.
We have now reached a point in our reflections, from
which we shall not deem it expedient to venture into the imaginative and hazardous regions of abstract speculations, and
which has provoked the curiosity, taxed the ingenuity, and
exercised the girded efforts of the loftiest intellects, whether
in the character of the philosopher, the metaphysician, the
moralist, or the theologian; and therefore it behooves us to
observe the utmost Christian circumspection while treating




HISTORY AND NATURE.                53
of the supposed constitution of angelical natures, in reference either to the immateriality or corporeity of their subsistence, the mode of their intercourse with, or those vehicles
of communication in which they have appeared to the apostate inhabitants of this sublunary planet, lest in the daring
excursion beyond the precincts of biblical ethics and Scriptural information, we incur the analogical penalty of that
reiterated interdict which guarded the sanctified Mount,
upon the delivery and enactment of the Decalogue, from the
unhallowed gaze and forbidden intrusion of the children of
Israel, as it trembled amidst the thunder and lightnings,
the smoking cloud and reverberating voice of the trumpet
waxing louder and louder, increasing the terrific solemnity
of the distant and august scenery which glorified the sacred
and awful summit of Sinai!
A very brief survey, then, of the opinions which have
been entertained on this difficult subject will be sufficient;
as any ineffective attempt at critical inquiries on so abstruse a matter would be alike vain, dissatisfactory and unprofitable.
The ancient philosophers, including the peripatetics of the
Grecian schools, considered that angels or demons (for these
appellatives were employed synonymously) were composed
of two qualities, corporeal and incorporeal, corresponding to
the body and soul of man; the only difference being, that
the souls of angels never descended into such gross and terrestrial bodies as the human, and are invariably invested
with aerial or fiery substances; classifying their genii into
demons, angels and heroes, of which distinction, those were
esteemed angels whose appropriate sphere was placed nearest
to the heavens: others, giving them also, a double substanceigneous and ethereal-slightly varying in their representations, viz., that by their empyreal essence they were enabled




54                  HISTORY AND NATURE.
to contemplate God, but by their material element they became visible to men.
The fathers of the church supposed angels to be possessed
of subtle, ethereal, and aerial bodies, making this difference
between good and evil angels, to wit, the former being
clothed with a radiant splendor, and the latter with a dark
fuliginous obscurity —the good  angels being constituted of
transcendently refined substances which always accompanied
their development to mortal vision, and which they believe
was only the phlogistic or ethereal essence belonging to their
nature. *
The specific nature of angels, whether pure spirits divested of all corporeal vehicles, has been a controversy of
long standing, not only among the ancient philosophers, but
of the Christian fathers; whilst Divine Revelation has maintained an admonitory silence upon this mysterious theme of
human investigation. The nature of angels is expressed in
the Scriptures by the epithet "spirit." They are of a
spiritual nature, not compounded of parts as bodies are,
* Angelical bodies send forth rays and splendors such as would dazzle
mortal eyes, and cannot be borne by them; but the demoniac body, though
it seemeth to have been such once (from Isaias calling him, that fell from
heaven, Lucifer), yet it is now dark and obscure, foul and squalid, and
grievous to behold, it being deprived of its cognate light and beauty.
Again, the angelical body is so devoid of gross matter that it can pass through
any solid thing, it being indeed more impassible than the sunbeams; for
though these can permeate pellucid bodies, yet are they hindered by earthy
and opaque substances by which they are refracted; whereas the angelical
body is such, as that there is nothing that can resist or exclude it. —CUDWORTH, Intellectual System.
The angels are not subject to any change, saith St. Bazil, for amongst
them there is neither child, young man nor old; but in the same state in
which they were created in the beginning, in that they everlastingly remain; the substance of their proper nature being permanent in simplicity
and immutability. By nature angels were created mutable: but by contemrn
plation immutable.-HEYwoOD, Hierarchie.




HISTORY AND NATURE.                55
and yet they are not simple and uncompounded as God is,
who is a spirit.
To the human mind it is difficult to entertain a proper perception of a spirit. Even in our endeavors to impart our individual and inadequate conceptions of the varied operations
of Deity, we are confined to the imperfect medium of anthropological expressions; whilst the apostle Paul, in his
striking illustrations of the doctrine of the resurrection,
drawn from the analogies of the material world, makes the
distinction of terrestrial and celestial bodies: —There is a
natural body and there is a spiritual body.  " From angels
being called spirits, it is not necessary to conclude that they
have no body, nor material frame at all; to be entirely immaterial, is probably peculiar to the Father of spirits, to
whom we cannot attribute a body without impiety, and involving ourselves in absurdities. When the term spirit is
employed to denote the angelical nature, it is most natural
to take it in a lower sense, to denote their exemption from
those gross and earthly bodies which the inhabitants of this
world possess. Their bodies are spiritual bodies, " for
there is a natural body, and there is a spiritual body;" the
latter of which the righteous are to receive at the resurrection, who are to be made equal to the angels.
" Whether there is in the universe any being purely spiritual, and perfectly detached from matter, except the Great
Supreme, is a question, perhaps, not easy to solve, nor is
the solution of it at all essential to our present inquiry.' God is a spirit,' and we cannot conceive of any portion or
modification of matter, as entering into his essence without
-being betrayed into contradiction and absurdity.  In regard
to every other class of being, it is conjectured, that the
thinking principle is united to some corporeal vehicle through
which it derives its perceptions, and by which it operates;




5(6             HISTORY AND NATUREo
while perfect spirituality, utterly separate from matter in
any possible state, is the exclusive attribute of the Deity.
lWhen angels are spoken of as spirits, this mode of expression may possibly denote no more, than that the material
vehicle with which they are united, is of a nature highly
subtle and refined, at a great remove from flesh and blood
which compose the bodily frame.  Who will presume to set
limits to creative power in the organization of matter, or affirm that it is not, in the hand of its Author, susceptible of
a refinement which shall completely exclude it from the
notice of the senses?  He who compares the subtlety and
velocity of light with grosser substances, which are found in
the material system, will be reluctant to assign any bounds
to the possible modification of matter, much more affirm
there can be none beyond the comprehension of our corporeal organs."*
But if in physics there are unfathomable depths, is it not
reasonable to expect that in the obscure regions of ontological
investigations-in that science particularly conversant with
God and spiritual essences, that we shall be stopped, at almost every step, by phenomena beyond our comprehension?
" It is childish," remarks John Foster, " to babble about
the "impossibilities of religion," until we understand the
entire scheme of the intellectual and physical world-until
we can explain who we are, whence we are, and wherefore
we are. Until we know what laws govern the elements,
mould them into sentient forms, and again after a season,
dissolve those warm and beautiful structures, and give their
dust to the wind. Until we can decide the nature of that
mysterious principle which we term life, discover how in some
it becomes a fountain of motion, in others, of passion, intellectuality, and all those marvellous phenomena which we ob* Robert Hall.




HISTORY AND NATURE.                       57
serve in ourselves and others.  Until we can determine in
what consists the invisible chain we denominate affection,
that binds us not only to the living but to the dead, to forms
long passed away, to minds translated beyond the stars, and
the utmost bourne of the visible creation. Until then, let
us be humble, nor mutter even in the secrecy of our hearts;
considering how very imperfectly we comprehend even our
present existence, notwithstanding our experience of, and
intimacy with it. Diminutive as we are, we nevertheless
involve a world of mystery.* The acutest, the profoundest
investigations have been baffled.  What is life?  How continued? and if we had the means of pursuing the inquiry
into our future state, it may be presumed, that every mystery would be aggravated. It is true that the' Great Revealer of secrets' could have told us by revelation some
things respecting the future state which we might in some
superficial general manner have understood. For example:
whether the disembodied spirit will have a material vehicle?
whether there will be a distinct formal process of judgment
on it at death? In what place it shall dwell till the resur* There is surely a piece of divinity in us, something that was before
the elements, and owes no homage to the sun. Nature tells me that I am
an image of God, as well as the Scriptures. He that understands not that
much, hath not his introduction, his first lesson, and yet is to begin the
alphabet of man.-SIR THoMAs BROWNE.
Man has the whole world in counterpoint to hm, but he contains an entire world within himself. Now, for the first at the apex of the living
pyramid, it is man and nature; but man himself is a syllepsis, a compendium of nature-the Microcosm. In man, the centripetal and individualizing
tendency of all nature is itself concentred and individualized-he is a revelation of nature.-S. T. COLERIDGE, Theory of Life.
All souls existed from the beginning in the divine soul; all individuality
which is, has been, or will be, had its pre-existence in creative being.SLACK, Ministry of the Beautiful.




5      8         HISTORY AND NATURE.
rection?  Whether it will, during that interval, be apprised of the transactions on earth? Whether it will have
sensible intimate communications with superior spirits?
Whether it will have a clearer, vaster manifestation of the
grand scene of the creation? Whether it will have a luminous foresight of what it will become at the resurrection?
When, and of what kind will be the local habitation of the
hereafter? Of what the employments will chiefly consist?"
Such overwhelming realities-such grand and incomprehensible probabilities, so mysteriously veiled, are calculated
to attract, whilst they confound and elude the scrutiny of
the severest investigations of scientific and metaphysical research,-as they stand aloof, like the mystic and awful recess
in the innermost pavilion of the Jewish temple! Yet, is not
the moral intention of Divine wisdom and grace sufficiently
apparent, in that concealment with which God has been
pleased to screen, from the intrusion of mortal presumption,
the imbecility and limitation of human faculties, of a fuller
knowledge of the mysteries of the organic world, the specific
nature of angelical beings, the inscrutable decrees of almighty purpose and sovereign grace, and the inconceivable
wonders of the future state, that in our present sinful and
spiritual condition, attended with the religious responsibilities of this probationary scene of existence, Faith should
unceasingly operate as the active principle upon the stimulating anticipations of our hopes, the devout aspirations of
our hearts, and the practical demeanor of our lives? This
obvious appointment of faith, to be an actuating principle,
upon the interior thoughts and outward actions, is partly,
because it cannot be otherwise, and partly, because to be
governed by the inspired declaration and revealed will of
Jehovah, constitute the vital and energetic essence of all




IISTORY AND NATURE.                59
those obligations binding upon his intelligent and amenable
creatures.
The conjecture that angels-these pure intelligences and
transcendently dignified spirits, assume corporeal forms,
only on particular occasions, which, as soon as they are fulfilled, they throw off the transient medium which they required-the vehicle of their visibility returning to the source
from whence it originated; Dr. Dick, in his Philosophy
and Theory of a Future State, pronounces " a mere assumption, destitute of any rational or spiritual argument to substantiate the truth.  There is no passage of Scripture, with
which I am acquainted," he remarks, " that makes such
an assertion."  The passage in Psalm  civ. 4, " Who
maketh his angels spirits, and his ministers a flaming fire,"
has been frequently quoted for this purpose, but it has no
reference to any opinion that may be formed on this point.
Although the passage were considered as referring to angels,
it would not prove that they were immaterial substances,
for, while they are designated spirits, which is equally applicable to men, as well as to angels-they are also said to
be a " flaming fire," which is a material substance.  This
passage seems to have no particular reference to either
opinion; but if considered as expressing the attributes of
angels, its plain meaning is, that they are endowed with
wonderful activity-that they move with the swiftness of
the winds, and operate with the force and energy of flaming
fire; or, in other words, that He, in whose service they are
engaged, and who directs their movements, employs them
with the strength of the winds and with the rapidity of
lightning. In every instance in which angels have been
sent on embassies to mankind, they have displayed sensible
qualities.  They exhibited a definite form, somewhat analagous to that of man, and color and splendor, which were




60              HISTORY AND NATURE.
perceptible by the organ of vision-they emitted sounds,
which struck the organs of hearing, —they produced the
harmonies of music, and sang sublime sentiments which
were uttered in articulate words-they were distinctly heard
and recognized by the persons to whom they were sentLuke ii. 14 —and they exerted their power over the sense of.feeling; for the angel who appeared to Peter in the prison,
" smote him on the side, and raised him up." In these
instances angels manifested themselves to men through the
medium of the three principal senses, by which we recognize the properties of material objects; and why, then,
should we consider them as purely immaterial substances,
having no connection with the visible universe?  We have
no knowledge of angels but from Revelation; and all the
descriptions it gives of these beings, leads us to conclude,
that they are connected with the world of matter as well as
of mind, and are furnished with organical vehicles, composed
of some refined material substance suitable to their nature
and employments. When Christ shall appear the second
time, we are told, that he is to come, not only in the glory
of his Father, but also in the " glory of his holy angels,"
who will minister unto him, and increase the splendor of his
appearance. Now, the glory which the angels will display,
must be visible, and, consequently, material; otherwise, it
would present no glory or lustre to their view. An assemblage of purely spiritual beings, however numerous, and
however exalted in point of intelligence, would be mere
inanity, in a sense intended to exhibit a visible display of the
Divine supremacy and grandeur. The vehicles, or bodies
of angels, are, doubtless, of a much finer mould than the
bodies of men; but although they were at all times invisible
through such organs of vision as we possess, it would form
no proof that they were destitute of such corporeal frames.




HISTORY AND NATURE.                61
The air we breathe is a material substance, yet it is invisible; and there are substances whose rarity is more than
ten times greater than that of the air of our atmosphere.
Hydrogen gas is more than twelve times lighter than common atmospheric air. If, therefore, an organized body were
framed of a material substance similar to air or hydrogen
gas, it would in general be invisible; but in certain circumstances, might reflect the rays of light, and become visible,
as certain of the lighter gaseous bodies are found to do.
This is, in some measure, exemplified in the case of animalcula, whose bodies are imperceptible to the naked eye, and
yet are regularly organized material substances, endowed with
all the functions requisite for life, motion, and enjoyment.")
To whose striking suggestions may not inappropriately be
added, the acute observations of a kindred philosopher and
that original' thinker, Sir Thomas Browne.  " Intuitive
perception in spiritual beings may, perhaps, hold some analogy unto vision, but yet how they see us or one another,
what eyes, what light, or what perception is requisite unto
their intuition, is yet dark unto our apprehension, —and even
how they see God, or how unto our glorified eyes, the beautiful vision will be celebrated, another world must tell us,
when our perceptions will be new, and we may hope to behold invisibles.
" Again, desert not thy title to a divine particle and union
with invisibles. Acquaint thyself with the choragium of the
stars, and consider the vast expansion beyond them. Let
intellectual tubes give thee a glance of things which visive
organs reach not. Have a glimpse of incomprehensibilities,
and thoughts of things which thought but tenderly touch.
Lodge immaterialities in thy head, ascend unto invisibles,
fill thy spirit with spirituals, with the mysteries of faith,
the magnalities of religion, and thy life with the honor of




62                HISTORY AND NATURE.
God, without which, though giants in wealth and dignity,
we are but dwarfs and pigmies in humanity, and may hold
a pitiful rank in that triple division of mankind, heroes,
men, and beasts. For though human souls are said to be
equal, yet, is there no small inequality in their operations;
some maintain the allowable station of men, many are far
below it; and some have been so divine as to approach the
apogeum of their natures, and to be in the very confinium
of spirits."
Leaving the obscure frontiers and uncertain boundaries
of doubtful speculations, we gladly re-enter the clearer
atmosphere and reascend to the brighter scenes and more
brilliant prospects which belong to the ethereal region of a
satisfying belief and the sublimer decisions of the metaphysics of a biblical faith-recalled and re-animated by the
exciting expostulation of St. Paul's glorious interrogatory,
realizing the promise of our hope, the foundation of our
faith, the perfection of holiness, and the victory of Redemption.  Why should it be thought incredible with you, that
God should raise the dead?-or the thrilling and magnanimous challenge of the valiant warrior, the apostolic
champion of the MYsTIC  CRoss.  Where is the wise,
where is the scribe, where is the disputer of this world?
Hath not God made foolish the wisdom of this world?
For qfter all that, in the wisdom of God, the world by
wisdom knew not God, it pleased God by the foolishness
of preaching to save them that BELIEVE.
NOTE.-We ought not to attempt to draw down or submit the mysteries of
God to our reason, by contrariwise to raise and advance our reason to divine
truth.-LoRD BACON,.ddvancemeent of Learning.
Nothing contributes more to prove the spirituality of man, than the exalted delight which he is able to derive from the operations of his intellect
or his fancy.-KNOX, Winter Evenings.
By spiritualizing the corporeal works of God, there may accrue to the
pious soul uses far more valuable than they can afford the body.-BOYLE.




HISTORY AND NATURE.                 63
The annexed particulars have been selected from Allen's
MJodern Judaism; —a most entertaining and instructive
work, displaying; an elaborate and extensive research into
rabbinical literature, and a familiar acquaintance with Jewish traditions;-on account of the very extraordinary fictions, and representations and discrepancies which they embrace respecting the creation, other circumstances and events
of the angelical world.
TRADITIONARY AND ANECDOTICAL.
"The rabbinical writings abound with traditions concerning
angels. Of the time of their creation different accounts are
given by different rabbies; who have endeavored to support
their respective statements by the citation of texts of Scripture,
which they wish their readers to accept as decisive proofs of
what they have taken upon themselves to affirm. To the question,' When were the angels created?' Rabbi Jochanan answered,'The angels were created on the second day; this is
what is written;''who layeth the beams of chambers in the
waters; who maketh the clouds his chariot; who walketh upon
the wings of the wind; who maketh his angels spirits.'-Psalm
civ. 3, 4. Rabbi Chanina said,' The angels were created on the
fifth day; this is what is found written.'' And fowl that may
fly about the earth;' and,' with twain, he did fly.'-Gen. i. 20,
Isaiah vi. 2. Rabbi Luliani maintains the orthodoxy of both
these statements.'They who follow the opinion of Rabbi
Chanina, and those who adhere to that of Rabbi Jochanan, all
agree that the angels were not created on the first day, that it
might not be said Michael spread out the firmament in the
south, Gabriel in the north, and the holy and blessed God in
the middle; but "I am the Lord that maketh all things, that
stretcheth forth the heavens above, that spreadeth abroad the
earth by myself."-Isaiah xxiv. 24. Rabbi Bechai harmonizes
them.' There are some angels who continue forever, iamely,




64               HISTORY AND NATURE.
those who were created on the second day: but others perish,
according to the explanation of our rabbies of blessed memory,
who say that the holy and the blessed God created daily a multitude of angels who sing an anthem to his praise and glory,
and then perish; and they are those who were created on the
fifth day.' Another rabbi contradicts them all.'Before the
creation of the world, the blessed God created the shape of the
holy angels, who were the beginning of all created beings, and
were derived from a glance of his glory.'- The description of
Daniel,' A fiery stream issued and came forth before him;''thousand thousands minister unto him,' is supposed by Jaechiades to represent angels as emanations from the divine essence.
IHe means to say, that they are of the very substance of that
divine light which is of the same nature with the throne of
glory; and because they are supporters of the throne, which is
flaming fire, that is, pure light; though there can be no doubt,
but that the light of the throne is a more transcendent light, because it is with God, himself, and emanated from him the first
of any; whereas the angels were created afterwards, being seraphs, and a stream of fire, that is, light drawn from the first
light.' But this comment is at variance with the Talmud, which
from the same text had extracted the doctrine of a daily creation
of angels who immediately sing an anthem and then expire;
that standard of Jewish orthodoxy not confirming this production of celestial ephemera to one particular day, as Rabbi Bechia does, but extending it to every day.'Every day ministering angels are created out of the river Dinor or fiery stream,
Daniel vii. 10, and they sing an anthem and cease to exist; as
it is written; "They are new every morning; great is thy
faithfulness. Lam. iii. 23. One book of high authority asserts
all angels to be short-lived creatures of a single day. "The
emperor Adrian (let his bones be pounded) once asked Rabbi
Joshua, the son of Chanina: you say that none of the multitude of angels above do praise God twice, but the holy and
blessed'God creates every day in heaven, a multitude of angels




HISTORY AND NATURE.                 65
who sing an anthem before him and then perish." And Rabbi
Joshua answered him; " yea, we do say so." Another represents some angels as exempted from this fate. The holy and
blessed God creates every day a multitude of angels, and they
sing a hymn; except Michael and Gabriel and the princes of
the chariot and the MIetraton and Sandalphon, and their equals,
who remain in their glory with which they were invested in the
six days' creation of the world, and their names are never
changed. After their hymn of praise the "ephemeral angels
return again to the river Dinor, which is the place of their
creation, and is derived from the sweat of those animals which
are under the throne of glory, which sweat because they carry
the throne of God." Some angels are said to be created from
fire; others from water; others from wind; but from the sixth
verse of the thirty-third psalm, Rabbi Jonathan inferred that
there is an angel created by every word that proceeds out of
the mouth of God." Angels are described as differing greatly
in magnitude and stature. The Talmud declares one angel to
be taller than another by as many miles as a man would travel
in a journey of five hundred years. One rabbi affirms, " that
four classes of ministering angels sing praises in the presence of
the holy and blessed God. The first class, at the head of which
is Michael, is on the right hand; the second, under Gabriel, on
the left; the third, under Uriel, before him; the fourth, under
Raphael, behind him; and the divine Majesty is in the midst,
seated on a throne high and lifted up."  The distance at which
the angels stand from the divine Majesty, is pretended to be
stated by the famous Rabbi Akiba, almost with the geometrical
exactness of an actual admeasurement. High rabbinical authority affirms that angels were consulted respecting the creation of
man; that they divided into two parties, some strongly recommending his creation, and others loudly protesting against it;
that while they were in a fierce pursuit on the subject God made
Adam without their knowledge, and then informed them that
their contentions were useless, for that man was already created.
4




66              HISTORY AND NATURE.
Whatever satisfaction or dissatisfaction was produced in the angelic council by this decision, it was, long after, arranged at the
bar of rabbinical scrutiny, and judgment was formally pronounced against the Creator. The following anecdote of piety
and sapience is recorded in the Talmud. "The wise men say
that for a number of years the school of Shammai and the
school of Hillel disputed amongst themselves; some asserting
that it would have been better if man had not been created;
others contending that it was better for man to have been
created. The votes being at length collected and counted, the
majority were of opinion that it would have been better if man
had not been created; but that now since he had been created,
it was his duty to lead a virtuous life. Another rabbinical author asserts that the angels were previously consulted about
the creation of the world. Among the Jews it is a received
opinion, that the world was created on the first day of the month
Tisri, and that on this day God sits in judgment on mankind;
when three books are opened, of the righteous who observe the
precepts, of the middling, and presumptuously wicked. The
righteous are instantly written to everlasting life, and the wick.
ed assigned to the burning fire. Those whose works are equal,
remain in a state of suspense till the day of atonement. If,
however, they forsake their evil works, and manifest repentance,
their portion, ultimately, will be with the righteous; but if reformation do not intervene, death will be their destination."
The following additional traditionary and anecdotical
statement of the diverse opinions and strange speculations
which have been entertained by various writers, together
with some curious particulars respecting the formation of
the world, the creation and intercourse of angels, the first
pair, the apostasy, Paradise, the nature of the soul, &c.,
may not be regarded as altogether uninteresting.
Some have imagined that the angels were created at the




HISTORY AND NATURE.                67
same time that Adam was made; while others have again considered the speculation as inconsistent or unworthy of belief
from the supposition that sufficient time was not allowed for the
obedience and probation of the angels in which to manifest their
respective characters and moral dispositions. From the period
of Adam's creation to the time of his fall, ten days were supposed to have transpired, which has undergone the following
singular and descriptive calculation. Adam it appears was
created on the sixth day, which was Saturday, the next being
the Sabbath; which no doubt he observed and sanctified by
worship; for, it is said, God ceased from his labor on that
day and rested. On Monday, the animals were brought, in
procession, by pairs, before him, to receive their appropriate
names. On Tuesday, finding himself still companionless, God
caused him to fall into a deep sleep, and took from his side the
famous rib from which was produced the mother of mankind.
Wednesday was occupied by Adam and Eve in forming one
another's acquaintance, and selecting a suitable resting-place for
the approaching night. Thursday was noted for the giving of
the divine law expressing the conditions of life and death. On
Friday they were shown the garden and trees of Paradise and
instructed in what manner to dress and cultivate them. On
Saturday they commenced their agreeable labors, unattended,
however, by fatigue, indulging themselves in delightful conversation, in the examination and comparison of the beautiful objects of Paradise, and from which originated all the social happiness of the globe. On the Sabbath, they rested. Adam, with
his heaven-given bride, celebrated the second Sabbath of the
creation, employing its sacred hours in recounting the history
of their first thoughts, and complacent interviews with angelic
spirits, referring to the power and wisdom and benevolence of
their Maker, and other suitable acts of devotion and holy aspirations. On Monday, they again resumed their attention to the
garden of Eden, ascertaining the different kinds of fruits most
delicious to their taste, beguiling their occupation by their happy




68               HISTORY AND NATURE.
conversation. Their language was imparted to them by Inspiration, and was the most comprehensive, eloquent and musical
that could possibly salute the ears of immortals, resonant with the
melody of heaven. On Tuesday, they became excursive in their
imaginations, and desirous of knowing further respecting the
extent and productions of Paradise, to wonder at its immensity,
luxuriate in the profusion of its bounty, and look over its battlements to the country beyond or beneath it. The first pair,
now separated from one another in the extensive grounds of
the garden of Eden, but with greeting smiles met one another,
at every opening of the enchanting scenery through which they
wandered. As inclination actuated our first parents, so they
were attracted by the fascinating objects which surrounded them.
A beautiful stream, which formed a cascade, that dashed its
transparent waters over a ledge of diamonds, arrested the notice
and charmed the ears of our primogenitor Adam. During this
time, Eve had seen at a distance, on a mount, the most gorgeous landscape of blushing roses, golden fruited trees, and luscious vines; while thousands of birds of Paradise feather the
fragrant air with their burnished wings, warbling ethereal songs in
harmony with the iEolian zephyrs of the atmosphere. Enchanted with the beauty of the surrounding loveliness, unobserved
and unsuspected by Adam, who remained in fixed admiration
by the iridescent cascade of the head waters of the Euphrates,
Eve stole away. Surprised by the sportive play of a glittering
fish in the silvery stream, which had not passed before him on
the day he had designated the animals, he looked around to
communicate his joyful astonishment to his fair helpmate, but
discovered she had strayed away from his side. Not doubting
of soon finding her, he strolled gently down the stream, when
passing by a delicious grove of oranges, he saw her afar, descending a grassy acclivity, having in her hands the very fruit
of the forbidden tree, of which she soon prevailed upon him to
eat;




HISTORY AND NATURE.                       69
" Whose mortal taste
Brought death into the world, and all our woe,
With loss of Eden."
This disastrous event completed the tenth day, including the
Saturday of his creation.
The comparative extent of Eve's delinquency in proportion
to Adam's guilt, has also exercised the elaborate ingenuity of
the commentators, and they mostly agree that since she was not
created when the prohibition was issued, she could not therefore
have heard it, a conclusion confirmed by the inaccurate manner
in which she reports it to the serpent; her share in the crime of
disobedience is consequently considerably lighter than Adam's.
In corroboration of this view of the matter, it is asserted that
the Deity addressed his reproaches to Adam, alone, for having
partaken of the forbidden fruit; whilst the gallantry of one annotator upon the words " I will put enmity between thee and
woman," affirms the proof, that the sex from  that period, became enlisted into the service of heaven as the chief foe and obstacle, which the Spirit of Evil would have to contend with in
his inroads on this world.
"The fall of Adam by frail Eve entic'd,
Was his own death, ours, and the death of Christ;
In whose backsliding may be apprehended
Offenders three, three offences, three offended.
The three offenders that mankind still grieve
Were Satan, Adam, and our grandam Eve;
The three offences that sin first advanced
Were malice, weakness, and blind ignorance;
The three offended to whom this was done,
The Holy Spirit, Father, and the Son.
Thus in the devilish Alcoran'tis said
God i' the beginning four things made,
And those with his own hands: the first a pen,
Which all things from the first to the last, both when
And how they were created (writes at large;)
The second thing he took into his charge
Was the man A.dam, and the self-same day




70                 HISTORY AND NATURE.
He fashioned him of parti-colored clay,
And that's the reason (neither think it strange)
That in men's faces there is still such change
And contrariety in look and hair,
Some black, some brown, some tawny and some fair;
The third a throne, his majesty to grace;
The fourth for souls a blessed resting place
Called Paradise.
As yet for instance, before man's creation,
The earth had solid and a firm foundation,
And was inhabited in time forepast,
By devils first, then angels, Adam last."
-HEYwooD, Hierarchie of.ngells.
Whether Eve was created in Paradise or not, has caused
much controversy amongst the fathers and theologians. With
respect to Adam, it is agreed, that he was created outside and
put into Eden, to undergo the temptation which issued in his
fall. Some of the commentators inquire with considerable
warmth, why should woman, the ignoble creature of the two, be
created inside?  To which query, others again reply, that it was
but a fair tribute to her beauty and purity that it should be so,
and that in compliment to her, if the scene of creation was
not already Paradise, on that event (her creation), it became
so immediately. Josephus is amongst the number who believe
she was made outside. The generality of the sentiments of the
fathers upon this difficult subject is in favor of her being produced inside Paradise. The Rabbies have made some strange additions to the Mosaic account of the fall. They assert that Eve
perceiving, by certain indications, that in consequence of eating
the forbidden fruit, she must certainly die, thereupon determined that her husband should partake of the same, and amiably
informed him that he must perish with her; urging him to taste
of the interdicted fruit. Meeting her solicitations with repeated
refusals, she tore off a branch from the tree, and belabored him
without mercy, until he was induced to comply with her request; saying, this was the accusation preferred by Adam in
his reply to Jehovah, "The woman whom  thou gavest to be




HISTORY AND NATURE.               71
with me, she gave me of the tree (that is, according to rabbinical interpretation, she cudgeled me with a bough of the tree)
and I did eat." Some divines count Adam thirty years old at
his creation, because they suppose him created in the perfect
age and stature of man. Adam is represented as having been
created of such an enormous height that he reached from earth
to heaven. When the ministering angels saw him, they trembled and feared. What did they do? They all went up before God in the upper habitation and said,' Lord of the Universe! There are two powers in the world.' Then God laid
his hand upon Adam's head and reduced him to a thousand cubits; other rabbies affirm him to have been reduced to nine hundred cubits,-two hundred cubits —one hundred cubits in stature.
They further mention, that in the hour in which God created
the first man, he made a double person, male and female, with
two faces, but joined them behind. That he afterwards cut
asunder this two-fold person, thereby forming a man and a wo
man; and made a back for each. Not satisfied with converting Adam into a monster, the rabbies have degraded him into
the similitude of an ape; gravely asserting that the creator
made him with a tail, resembling an ourang-outang (Lord Monboddo's theory) but afterwards cut it off to increase his beauty.
The following serio-comico description is too curious to be omitted. Adam and Eve being buried in the cave of Machpelah,
this altercation is said to have happened between them. About
twelve hundred years after their death, when Abraham was
preparing to bury Sarah in the double cave, they arose, feeling
unwilling to remain there any longer. They said,' We have
always been ashamed and confounded before the blessed God
on account of the sin we have committed, and you are come to
increase our disgrace, for your good works overwhelm us.'
Abraham answered:'I promise that I will intercede with God
for you, that you may not be confounded any more.' And so
Adam returned to his place; but Eve, by no means satisfied
with this, would not re-enter; whereupon Abraham, without




'72              HISTORY AND NATURE.
losing much time, carried her, with his own hands, to Adam,
and buried Sarah and Eve together. The grotesque notion was
also held by some of the rabbies, that angels have bodies, which
if cut, with admirable skill, would soon come together again,
like the property of vermicular substances.
Amongst their ridiculous fables, the Rabbins mention as the
descendants of Sammael, who was a fallen seraph, Adam and
Eve. When the blessed God created the first man, whom he
formed alone, without a companion, he said,' It is not good that
the man should be alone,' and therefore he created a woman and
named her Lilith. They immediately began to contend with
each other for superiority. The man said it behooves thee to
be obedient, I am to rule over thee. The woman replied, we
are on a perfect equality, for we were both formed out of the
same earth. So neither would submit to the other. Lilith
seeing this, uttered the Shem-hamp-horath, that is, pronounced
the name of Jehovah, and instantly flew away through the air.
Adam then addressed himself to God and said,'Lord of the
Universe! the woman whom thou gavest me has flown away
from me.' God immediately dispatched three angels, Sennoi,
Sansennoi, and Sammangeloph to bring back the fugitive. He
said to them: If she consent to return, well; but if not, you are
to leave her, after declaring to her that a hundred of her children shall die every day. These angels then pursued her, and
found her in the midst of the sea, in the mighty waters in which
the Egyptians were to be afterwards destroyed. They made
known to her the divine message, but she refused to return.
They threatened unless she would return to drown her in the
sea. She then said, Let me go; for I was created for no other
purpose than to debilitate and destroy infants; my power over
the males will extend to eight days, and over the females to
twenty days after their birth. On hearing this, the angels were
proceeding to seize her, and carry her back to Adam by force,
but Lilith swore by the name of the living God, that she would
refrain from doing any injury to infants, whenever and wherever




HISTORY AND NATURE.                  73
she should find those angels or their names or their pictures, on
parchment or paper, or on whatever else they might be written
or drawn, and she consented to the punishment denounced
against her by God, that a hundred of her children should die
every day. Hence it is that every day witnesses the death of
a hundred young demons of her progeny. And for this reason,
we write the names of these angels on slips of paper or parchment, and bind them upon infants, that Lilith, on seeing them,
may remember her oath, and may abstain from doing our infants any injury. Another rabbinical writer says,' I have also
heard, that when the child laughs in its sleep in the night of the
Sabbath or of the new moon, the Lilith laughs and toys with
it, and that its proper father or mother, or any one that sees the
infant laugh, to tap it on the nose and say, Hence, begone, cursed Lilith, for thy abode is not here, which should be said three
times, and each repetition should be accompanied with a pat
on the nose. This is of great benefit because it is in the power
of Lilith to destroy children whenever she pleases.'
Some of the ancient divines held the opinion, that the crea
tion of the angels was concealed from  Moses, lest any man
should apprehend (like some heretics of old) that they aided
and assisted God in the formation of the world, when they only
appeared as spectators; lest they should be deified, and the
honor due to the Creator be conferred upon the creature.
The schoolmen placed Paradise in the east, because the
east is the nobler quarter, the right hand being more noble
than the left, and the east being on the right. The period during which our first parents enjoyed their state of innocence, is as
much disputed as the site of Paradise. Some extend the period
to one hundred years, others, contract it to three hours; and a
few, grant seven years. Cedrenus and Chrysostom place the
fall on the evening of the day, in which Adam was created;
and there are others who assign to the Protoplasti (as our first
parents have been named), as many years of paradisiacal beat4*




74               HISTORY AND NATURE.
itude, as were occupied by our Saviour's ministry on earth.
The jesuit, Hardouin, places the terrestrial paradise in Palestine, intersected by the Jordan, and not far north from Enon,
near Salim, in which John baptized.  Different speculations
have situated paradise in the third, fourth, or in the lunar
heaven, in the moon itself; in a mountain near the lunarheaven,
in the middle region of the air, without and above, and beneath
the earth, in a place where the ken of man can never reach,
under the arctic pole, in that spot of Tartary now occupied
by the Caspian seas, in the extreme south, in a land of fire, in
the east', on the banks of the Ganges, in Ceylon, in China, in an
uninhabited place beyond the east, in America, in Africa, under
the equator, above the mountains of the moon, from which the
Nile is supposed to arise, in Armenia, in Mesopotamia, Assyria,
Persia, in Babylonia, and in Arabia. The Gannath, or happy
garden of the Mahommedans, is compared to Paradise, irrigated
by rivers of incorruptible water, streams of milk, pleasant wine,
and clarified honey; containing flowing fountains, and abounding with all kinds of fruit, furnished with couches lined with
embroidered silk, and covered with beautiful carpets interwoven
with gold. Beauteous damsels, pure virgins with complexions
like rubies and pearls, attended by youth with goblets of flowing wine.  With the Mussulmen, it is a disputed question
whether the future Paradise is already created or whether it
will be created hereafter. The orthodox maintain that its locality is in the seventh heaven under the throne of God: that its
soils consist of the finest wheat flour, or of the purest musk, or
of saffron; its stones are pearls, and jacinths; the walls of its
buildings are enriched with gold and silver, and the trunks of all
its trees are of gold. The most remarkable tree in the palace
of Mahommed is the Tuba, the tree of happiness, extending its
boughs to the abode of every true believer. It affords grapes,
dates, and pomegranates more luscious than ever regaled mortal palate, upon its twigs are ready dressed birds, silken mantles
and horses with rich housings, all like fairy gifts in a panto



HISTORY AND NATURE.                 75
mime, will burst from its opening fruits at a wish. The blackeyed damsels or Houris are formed of pure musk; some of the
pavilions in which they reside are sixty miles square. Eight
gates will lead to Paradise, and the first entertainment of the
blessed, will be the whole earth presented as a single cake of
bread, the ox Balam  and the fish Nin, the lobes of whose
liver will suffice for seventy thousand men. The very meanest
will have eighty thousand servants and seventy-two Houris,
besides all the wives whom they married when living. When.
ever he eats, three hundred attendants will serve his table,
with three hundred golden dishes at once. Wine, not forbidden
in Paradise, will be supplied in equal variety and abundance.
Perpetual youth will be the portion of the glorified inhabitants,
who, at whatever age they may die, will be raised with the
power and vigor of a man of thirty, and their stature will be increased to equal that of Adam, who measured sixty cubits.
Respecting the soul, the heathens supposed it was a coruscation of the sphere' or particle of the Deity, and had an existence anterior to the foundation of the heavens. The modern
Jews maintained the preexistence of the soul, considering it an
emanation of the Deity, and eternal in its nature.
The Chaldeans represented the soul as originally endowed with
wings, which fall away when it shrinks from its native element,
and must be produced before it can hope to return. Some disciples of Zoroaster once inquired of him, " How the wings of the
soul might be made to grow again." " By sprinkling them," he
replied, " with the waters of life." " But where are those waters
to be found?" they asked. "In the garden of God," replied
Zoroaster.
The mythology of the Persians has allegorized the same
doctrine in the history of those genii who strayed from their
dwellings in the stars, and obscured their original nature by
mixture with the material spheres; while the Egyptians connecting it with the ascent and descent of the sun in the Zodiac,




76               IHISTORY AND NATURE.
consider autumn as emblematical of the soul's decline toward
darkness, and the reappearance of spring as its return to life
and light.
The Rabbinical fictions of the loves of Uzziel and the
Schamchazai, may represent the fall of the soul from its original
purity, and the loss of light and happiness which it suffers in
the pursuit of the world's perishable pleasure; and the punishment both from conscience and divine justice with which impurity, pride, and presumptuous inquiry into the awful secrets
of nature are sure to be visited.
The ancients fancied that impure souls, after their departure
out of the body, wandered up and down, for a certain space, in
their spirituous, vaporous, and airy body, appearing about
sepulchres and haunting their former habitations.
The Arabians held the opinion that the souls of men perished
with their bodies, but should yet be raised again at the last
day.
It was forbidden by the Council of Iliberit, in the year 313,
to kindle a candle in a burying ground, lest it should disturb
the souls of the departed. And that the dead, whose bodies
were not decently interred, could not enter the world of spirits,
but would have to wander about on the earth, was the general
belief in Homer's time.
Origen supposed that God would not persist in his vengeance
forever, but after a definite time of his wrath, he would release
the damned soul from torture. He imagined it to exist anterior to the body, which as its earthly prison, would not rise
again.
Pythagoras entertained the opinion of a three-fold constitution
of the soul. The stoics, however, repudiated the idea of triple
souls, or a triad of the mind.
The Rabbies divided the soul into three compartments-the
seats of reason,-of appetite,-and of the passions.
They also held the conceit, that there is a heaven or treasury
of souls called Gelph, from which God furnishes children, be



HISTORY AND NATURE.                 77
fore their birth. On the sixth day of their existence, souls are
described as having the honor of being consulted regarding
their future incarnation into bodies. When the Creator said,'Let us make man,' &c., he addressed the souls, and did not
force them into the body, as a prison, without their consent.
That in their original and glorious state, for centuries they enjoy the utmost happiness previously to their being embodied;
and might again realize the same felicity after death; rendering
the resurrection of the dead needless. The descent into and occupation of the body, however, is represented as not always
perfectly voluntary. Take the following specimen of the union of
the spirit to the embryo body. God beckons to the angel who
is set over spirits, and says to him, Pray send me such a spirit.
Presently he appears before Jehovah, and worships in his presence. Then says Jehovah to him: Betake thyself to this matter. Instantly the spirit excuses himself, and says unto him:
Governor of the world, I am fully satisfied with the world in
which I have existed from the day I was created; if it please
thee, do not oblige me to betake myself unto this putrid matter, for I am holy and pure. Jehovah says unto him, The world
into which I am going to send thee, is better than the world
whence thou art; besides, when I formed thee, I did not make
thee but for this matter; whereupon, God immediately coerces
him, whether willing or unwilling, into the midst of the matter.
The foregoing, and many other vagaries, even more extravagant, which might be adduced from Talmudical and Rabbinical
writings, are taken, be it remembered, from books which the
Jews hold more sacred than the Bible of the Old Testament;
and painful is the reflection, that such puerile fancies should
still becloud the understandings, in connection with that awful
delusion and disbelief which still paralyze the heart of Israelonce the peculiar and favorite people of Jehovah, to whom appertained the law, the prophets and the covenants-and of whom
as concerning the flesh, Christ came, who is over all, God blessed
forever.-Romans ix. 5.




RANKS AND TITLES.
IN the prosecution of our inquiries, under the second
division of our delightful theme, we are not forbidden the
appropriate and auxiliary application of the law or principle of analogy, which we have previously employed;. provided we invade not the sacred jurisdiction, nor trespass
beyond the permitted boundary of an evangelical Faith,on whose awful Peniel of solemn mysteries, wrestling Reason, Jacob-like, oft adventures with her sublime truths, a
determined encounter; refusing to surrender, until the sngel of the covenant, at the day-dreak of spiritual illumination, touching the sinew of bold presumption, and checking
the inquiry of vain curiosity, commands her to proceed onwards, though with the halting step of human frailty, in the
toilsome and troublous journey of mortality, having achieved,
in the glorious contest, the benediction and assurance of
Divine aid and protection, as the victory of prevailing
prayer.
The interdict of Scripture is not suspended over the supposition, that in the stupendous operations of Deity, a vast
and boundless scale of beings exist, confirmed to the hallowed and modest inspection of Reason, as established by the
developments and discoveries of science, and further sanctioned by the inspired declaration of apostolic authority,
" That one star differeth from  another star in glory;"
whilst in the expanse of devout contemplation, wonders are
presented exceeding the utmost ken of mortal faculties, and




RANKS AND.TITLES.                 79
the still more astonishing and brighter perceptions of angelic
intelligences-Canst thou by searching find out God?
Canst thou find out the  ilmighty unto perfection!
Any attempt, how ingenious soever or plausible, to fathom
the amazing and awful machinery of the Divine Architect,
beyond the precincts of Revelation, is not only vain and unprofitable, but obvious impiety; and it is on this principle
that we indignantly reject, notwithstanding his pretended
illuminations, the absurd supernaturalism of the Swedenborg theory of the intimate correspondency of terrestrial
things, with the celestial economy; as being in direct opposition to the sacred averment of Inspiration, that Eye hath
not seen, nor ear heard, neither have entered into the
heart of man, the things which God has prepared for
them that love him, as a daring encroachment upon the
invisible and resplendent domains of a genuine Faith.
The subtle efforts, also, of another class of theorists, are
equally objectionable, who would endeavor to reconcile the
verities and mysteries of Christianity with the infidel notion
of an eternal series; so ably considered and refuted in the
following observation, of one of the strongest intellects,
since the days of the Royal Preacher, which has appeared
in gladiatorial conflict upon the capacious arena, of the
splendid amphitheatre of metaphysical controversy and ethical science.
Soame Jenyns, in his Free Inquiry,-and to whose theory corresponded that of Pope* and Lord Bolingbroke,-':See through this air, this ocean, and this earth,
All matter quick, and bursting into birth;
Above, how high progressive life may go!
Around, how wide! how deep extend below!
Vast chain of being! which from God began
Natures ethereal, human, angel, man,




80                    RANKS AND TITLES.
broached the hypothesis, that there exists a vast and finely
graduated chain of being, from Infinity to non-enity-from
God to nothing; and that to exclude a single link out of the
Beast, bird, fish, insect, —what our eye can see,
No glass can reach; from Infinite to thee,
From thee to nothing. On superior powers
Were we to press, inferior might on ours;
Or in the full creation leaves a void,
Where one step broken, the great scales, destroyed
From nature's chain, whatever link you strike,
Tenth, or tenth thousandth, breaks the chain alike."
Essay on Man.
For there is in this universe a scale of creatures, rising not disorderly or
in confusion, but with a comely method and proportion. Between creatures
of mere existence and things of life, there is a large disproportion of nature;
between plants and animals and creatures of sense, a wider difference; between them and man a far greater; and if the proportion held between
man and angels there should be yet greater.-SIR THOMAs BRowNE, Religio.
Writers have not been wanting who enforce the doctrine of necessity with
regard to all the phenomena of nature, as concatenated in a chain of
iron mechanism, and affirm that an unbroken chain of gradually advancing
organization has been evolved from the crystal to the globule, and thence
through the successive stages of the polypus, the mollusk, the insect, the
fish, the reptile, the bird, and the beast, up to the monkey and man. But
while, on the other hand, we avoid being led away by the dazzling generality, or being offended with a wild speculation, reckless alike of inductive
facts and of moral consequences, let us not reject a principle which, when
viewed, in subservient relation to other principles, may prove to exist, and
to have a place in the reality of things. —HARRIS, Pre-Adamite Earth.
All the leading nations of the heathen world have fallen upon the belief
of intermediate beings between man and the Great Supreme. The Dii
Minores of the Latins and Greeks; the multitude of inferior gods amongst
the Egyptians; the Amshaspands and Izeds, and Defs of Zoroaster and the
Persians; the innumerable subordinate deities of the Hindoos, as well as
other nations, all substantiate the propensity of the human mind to inculcate
the doctrine of the existence of an order of intermediate beings between
man and the Supreme.




RANKS AND TITLES.                 81
concatenation would be destructive of the beauty and perfection of the whole. Dr. Johnson, however, asserted in opposition to this sentiment, " That this chain, from the very
nature of things, must be incomplete at both ends —that
between that which does, and that which does not exist,
there must be an infinite difference, that chain, therefore,
cannot be attached to nothing."  The moralist further
demonstrated, " That between the greatest of finite existences, and the adorable Infinite, there must exist another
illimitable void, —that between unlimitedness and the limited, there must evidently appear an inevitable separation in
nature and qualities, in relation to the existent and nonexistent. He also asserted, that not only is it incomplete
at both ends, but that we must view it as nearly incomplete,
in many of its intermediate links, as well as at the terminal
ones; that it is already a broken chain, seeing that between
its various classes of existence, myriads of intervening existences might be produced by graduating more minutely
what must necessarily be capable of infinite gradation; and
that to base an infidel theory on the imaginary completeness
of what is positively incomplete, and the impossibility of a
gap existing in what is already replete with vacuities, is
just to base one absurdity upon another.
"' The scale of existence from Infinity to nothing cannot
possibly have being. The highest being not infinite, must
be at an infinite distance from Infinity.  Cheyne, who, with
the desire inherent in mathematicians, to reduce everything
to mathematical images, considering all existences as a cone,
and allowing the basis is at an infinite distance from the
body, in this distance between finite and infinite, there
will be room for an infinite series of indefinable existences.
" Between the lowest positive existence and nothing,
whenever we suppose actual existence to cease, is another




82                RANKS AND TITLES.
chasm infinitely deep, where there is room, again, for endless
orders of subordinate nature, continued forever and ever,
and yet infinitely superior to non-existence.  To these meditative excursions humanity is unequal. But we may inquire,
not of our Maker, but of each other, since on the one side,
creation, whenever it stops, must pause infinitely below Infinity, and on the other, infinitely above nothing, what necessity there is, that it should proceed so far either waythat being, so high or so low, should ever have existed.
We may interrogate, but can any created wisdom supply
an adequate rejoinder!"
Dr. Dick observes: " When we consider the variety of
original forms and intellectual capacities which abound in
our terrestrial systems, and that there is an infinite gap in
the scale of being between the human mind and the Supreme
Intelligence, it appears quite conformable to the magnificent
harmony of the universe, and to the wisdom and beneficence
of its Almighty Author, to suppose, there are beings within
the range of his dominion as far superior to man in the
comprehension and extent of mental and corporeal powers,
as man is, in these respects, superior to the visible, despicable insect; and that these beings, in point of number, may
exceed all human calculation and comprehension. The idea
is corroborated by several intimations contained in the records of revelation, where we have presented to our view a
class of intelligences, endowed with physical energies, power
of rapid motion, and a grasp of intellect incomparably superior to those which are possessed by any of the beings
which belong to our sublunary system."
Furthermore. In the scale wheresoever it begins or ends
are infinite hiatus. At whatever distance we conceive the
next order of being elevated above man, there is room for an
intervenient order of beings between them; and if for one,




RANKS AND TITLES.                 83
then an infinite concatenation of other orders, since everything that admits of more or less, and consequently all the
parts of that which admit them, may be infinitely subdivided; so that as far as we can judge, there may be room
in the vacuity between any two steps of the scale, or between any two points of the cone of being, for the infinite
exertion of infinite power.
A becoming apprehension of the glorious attributes and
moral perfection of God inclines to the conviction that He
would take pleasure in calling into existence beings bearing
a nearer resemblance to the spirituality of the divine nature,
and renders it, therefore, not improbable, that Jehovah
would create more than one order of intelligent and holy
beings to reflect the glories of the Godhead, and celebrate
with the seraphic praises of eternity the infinite benevolence
and wisdom, and holiness of the incomprehensible I AM.
Upon this supposition several philosophic writers have suggested that the planets are inhabited by rational beings as
harmonizing with the arrangements of creative power, visible
in the uniformity and developments of the natural world;
and a similar inference has been drawn by theologians respecting the multitude and rank and precedency of the
glorious inhabitants of the heavenly state.
The hypothesis is not without foundation, that a variety
of orders prevail amongst the illustrious inhabitants of the
celestial world, as consonant with the exhibitions and manifestations of almighty design and purpose, illustrated by an
appeal to the physical constitution of the material universe
which connects the solar system with others of a similar nature, and these not improbably, with some still greater and
more magnificent central system, around which they revolve, and to which they are subordinate. What, therefore,
is true and applicable with respect to the physical universe




84                RANKS AND TITLES.
by the parity of analogy, may be correct in reference to the
great moral universe, in which Deity is represented as the
central and all-influencing Sun.
" It is highly probable, independent of Revelation, that
there are many orders of beings superior to man.  To suppose our own species to be the highest production of Divine
power would indicate irrational and puerile presumption.
When we consider the infinite variety of creatures presented
to our notice in the descending scale between us and nothing, it is agreeable to analogy to conceive the number is not
less of those which are above us; the probability of which
is enhanced by the discoveries now made of the extent of
the universe, and of the existence of bodies compared to
which the globe we inhabit is but a spot. While there are
known to be material systems immensely superior in magnitude to that with which we are conversant, what should
lead us to doubt that there are in the intellectual world beings possessing an equal mental superiority?  It surely will
not be pretended that there are any properties discernible
in man that mark him out as the most transcendent workmanship of the Deity, the masterpiece of almighty power;
or that there is any ground for supposing creative energy
suspended its operations here, rather than at any other
point in its progress. The distance between us and nothing
is infinite, yet the interval is occupied and filled up with innumerable orders of sensitive beings; how improbable is it,
then, that the distance between us and Deity, which is infinite, is an empty void! Were all the secrets of the material world laid open, and the whole structure of the human
mind, with all the laws of thought, volition and emotion perfectly developed and explained, we should not be a step
nearer to a solution of the question, under present consideration, nor at all more qualified to determine the number and




/RANES AND TITLES.                        85
orders of superior intelligences, or what station they occupied, or the faculties by which they are distinguished."*
t Robert Hall, Personality of Satan.
An order of angels is as consentaneous with the natural apprehension of
our minds, as the orders of beings lower than man, are with the observations
of our senses.-PRoF. STUART, Bibliotheca Sacra.
In the works of creation with which we are acquainted, we find a regular gradation pervading the whole; from the rudest specimen of brute
matter, up to man, the lord and ruler of the lower world. Minerals, vegetables, and animals rise regularly in dignity, one above the other; the lowest species of these kingdoms of nature ascend, but little above the highest
in that immediately beneath it; and no where do we find wide transitions
or gaps in the scale of existence. It can scarcely be believed, therefore,
that the interval between man and the Supreme Being, which presents such
a vide chasm, is totally unpeopled. It is more natural to suppose that the
interval is filled up by numerous orders of intelligent creatures, to whom
the blessing of existence has been imparted by the Creator, and who are, in
a variety of ways, subservient to the accomplishment of the purposes of
providence.-Idem.
How natural does the thought seem which suggested itself to the profound mind of Cuvier, when indulging in a similar review of the wonders and
analogies of nature. Has the last scene in the series arisen, or has Deity expended his infinitude of resources and reached the ultimate state of progression
at which perfection can arrive? The philosopher hesitated, and then decided in the negative, for he was too intimately acquainted with the works
of the omnipotent Creator to think of limiting his power; and he could
therefore anticipate a coming period in which man would have to resign his
post of honor to some nobler and wiser creature-the monarch of a better
and higher world. How well it is to be permitted to indulge in the expansion of Cuvier's thought, without sharing in the melancholy of Cuvier's
feelings,-to be enabled to look forward to the coming of a new heaven and
a new earth, not'in horror, but in hope,-to be encouraged to believe in the
system of unending progression, but to entertain no fear of the degradation
or deposition of man! The adorable Monarch of the future, with all his
unsurmmed perfection, has already passed into the heavens, flesh of our flesh
and bone of our bone, and Enoch and Elias are there with him-fit representatives of that dominant race, which no other race shall ever supplant or
succeed, and to whose onward and upward march the deep echoes of eternity shall never cease to respond.-HuGiH MILLER, Footprints of the Creator.




86                RANKS AND TITLES.
Attracted by the rich luxuriance, and inviting landscapes
of the panoramic scenery of beautiful illustrations, brave
thought, curious and speculative theories, by which the
pleasing investigation of our sublime subject has been surrounded, we have been detained beyond our intention; and
proceed to show, so far as Revelation warrants, the preeminent dignity and exalted station which angelic beings
sustain in the boundless empire of creation, irradiated in
the dazzling glories of the reflected magnificence of the divine presence and the majestic display of Almighty wisdom
and benevolence.
From the various representations which are given in the
sacred pages of Holy Writ, respecting these celestial beings,
as bearing the character, and fulfilling their exalted destination as attendants around the throne of the Most High, as
the illustrious ambassadors of his will, and the appointed
executioners of his purposes throughout the domains of universal empire; in connection with the transcendent attributes with which they are endowed, we cannot hesitate in
determining, that they hold the highest rank and elevation
in the scale of created intelligences. In the heavenly and
supernatural visions vouchsafed to Isaiah, Ezekiel, Daniel,
and St. John, they spoke of their overpowering resplendency, in the most exalted terms of inspired description,
and with emotions of consternation and horror, indicative
of their surprising grandeur. Mortal dialect fails to afford an adequate expression of their greatness and beauty,
by allusions to earthly delineations and distinctions, describing them as the top, flowers, and the masterpieces of creation,
the cream of all intelligent excellency, the nobles and princes
of the universe, the body-guard of Jehovah, and the cabinet
council of the Great Supreme,-the miniatures of God.
Even imagination, in her loftiest poetical strains, surrenders




RANKS AND TITLES.                        87
the attempt as presumptuous and vain; whilst the different and numerous titles attributed to them in the Scriptures, will further establish the pre-eminency of their distinction amongst spiritual existences.
SERAPHIM*; is the title applied, and in the Scriptures
specified only, by Isaiah, in his overpowering vision recorded in the sixth chapter of his prophecy, as denominating
the highest order of the celestial hierarchy, and as their
name indicates, from the Hebrew epithet, burners or burning ones, " glowing with a pure and serene, 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." In the entranced visions of the prophet Ezekiel, and St. John the
Divine, the living creatures mentioned, if not precisely
identical, present a most striking and very close resemblance. As the symbolical figures in the Holy of Holies
were called cherubim, from their proximity to the Divine
Presence, so Isaiah appropriates to these glorious beings
which he beheld in the spirit, the term of Seraphim, to de* Dionysius makes the following arrangement in the precedency of
angels; giving the first place to the angels of love, called Seraphim; the
second, to the angels of light, styled Cherubim; and to the third, in their respective rotation, as angels of knowledge, illumination, office and authority,
under the terms, thrones, principalities, dominions, powers, virtues, &c.
The Platonists divided angels into three classes. Supercelestes, which
stand in the presence of Jehovah; Celestes, who are appointed to govern the
stars; Subcelestes, commissioned to rule over kingdoms, cities, and particular
persons.
Cardinal Hugo, a famous divine of the twelfth century, distributes the
heavenly angels into three classes or hierarchies, each of which he subdivides into three orders. In the highest are cherubim, seraphim, and thrones;
in the middle class are dominions, principalities, and powers; in the lowest
are virtues, arch-angels and angels.




88                RANKS AND TITLES.
note their flaming, dazzling appearance; the idea being
naturally suggested by the splendid effulgence of the golden
cherubs, when they reflected the glory of God in the tabernacle of Israel; and in which belief the Jewish commentators agree: " This is Jiercdvah, which is the name they
give to Ezekiel's vision of the living creatures and the
wheels; and this appears by the name Seraphim, which
signifies burning. So Ezekiel's living creatures are said to
be like burning coals of fire."
Dr. Owen regards the seraphim  as a distinct order of
angelic beings.  The generally received opinion of the
Jews maintain, that those visions of the glory of God granted
to Isaiah and Ezekiel were the same, and that Ezekiel saw
nothing but what Isaiah saw also; only they say, that
Ezekiel saw the glory of God and his majesty, as a countryman, who admires all the splendor of the court of a king;
Isaiah, as a courtier, who took notice only of the person of
the king himself. Isaiah calling the glorious ministers of
God, seraphim, from their nature compared to fire and
light; Ezekiel, cherubim, from their speed in the accomplishment of their duties. Isaiah saw his vision as in the
temple.  " I saw the Lord sitting upon a throne, high and
lifted up, and his train filled the temple." Aben Ezra
and Kimchi, suppose that he saw the throne of God in
heaven, and only his train of glory descending into the temple; yet it is more probable that he saw the throne itself
in the temple, his train spreading abroad to the filling of
the whole house; for the temple is called " The throne of
his glory," Jer. xiv. 21; and, " A glorious high throne,"
chap. xvii. 12; that is, a throne high and lifted up, as in
this place. Ezekiel saw his vision abroad in the open field,
by the river Chebar; chap. i. 3.  Isaiah saw first the
Lord himself, and then his glorious attendants. Ezekiel




RANKS AND TnmES.                         89
saw first the chariot of his glory and then God above it.
Isaiah's seraphims had six wings, with two thereof they
covered their faces, which Ezekiel's cherubim had not; and
that because Isaiah's vision represented Christ, referred to
by the Evangelist John: These things said Esaias, when he
saw his glory, and spa/ce of him, involving the mystery of
the calling of the Gentiles and the rejection of the Jews,
and which the angels were not able to look into,-Eph. iii.
9, 10; and were therefore said to cover their faces with
their wings, as not being able to look into the depths of
those mysteries; but in Ezekiel's vision, when they attended the will of God in the works of his providence, they
looked upon them  with open face."*
* Amongst the directions of Jehovah given to Moses, he was commanded
to make figures of cherubim of solid gold, with which to decorate the
mercy-seat of the tabernacle.-Exodus xxv. 18-22. Solomon also, ornamented the altar-piece of his magnificent temple, with immense figures of
cherubim.-2 Chron. iii. 13, 14. We have no account, that there was ever
made any sculptured or pictorial representations of seraphim. Sir Robert
Ker Porter, however, in his travels in the East, found in Persia an ancient
relic, on one side of a square column at Mourg Aub, purporting some resemblance; but it was conjectured to have intended some superior spirit, probably the tutelary genius of the country. It is supposed to have been about
the age of Cyrus, the conqueror of Babylon, and to furnish the best, if not
the only ancient representation of the seraphim of Scripture. The figure
is of the human form, with the wings attached; two of which fall to the
feet, and two others rise above the head, which is covered with a symbolical mitre surrounded by horns. The figure faces the temple, with uplifted
hands and open, standing in a benedictive attitude. Sir Robert, remarks,
" With the exception of the mitre, there is no thing I have seen or read of,
which bears so strong a resemblance to the whole figure on the pillar as the
ministering or guardian angels described under the name of cherubim, by the
different writers in the Bible; and if we are to ascribe these creations to Cyrus,
how readily may he have found the models of his genii, either in the spoils of
the temple of Jerusalem, which he saw among the treasures of Babylon, or
from Jewish descriptions, in the very word of prophecy, which mentions
5




90                  iANKS AND TITLES.
Though their name and title are not declared by the
apostle John, it seems clear that the mysterious beings, who
in vision were beheld by him when in exile in the isle of
Patmos, were seraphim.  His description corresponding to
that of Isaiah's, " In the midst of the throne, and round
about the throne, were four living creatures, full of eyes
before and behind..Jnd the four living creatures had
each of them six wings about him; and they were full of
eyes within; and they rest not day or night, saying,
Holy, holy, holy, Lord God.llmighty, which was, and is,
and is to come.-Rev. iv. 6-8.  " The Lord sitting upon a
throne," as in human form, is declared by the apostle to
have been Christ in his glory. He alone has manifested
the Godhead to men; for, JV'o man hath seen God at any
time; the only-begotten Son who is in the bosom  of the
Father, he hath declared him. —John i. 18. This august
emblematical scene relates, therefore, to the pre-existent
glory of the Son of God, as our Redeemer.
The "throne high and lifted up," the Rev. Mr. Scott, in
his Commentary, observes, " seems to have been the place
of the mercy-seat, over which the glory of the Lord used
to appear, and where he reigned as the God of Israel
over the whole earth; and as an exterior symbol of his
majesty," his train or the skirts of his robes filled the whole
temple.  " Above," or rather over against, this throne
stood the seraphim, the burning ones, the most glorious of
him by name, and which doubtless would be in the possession of Daniel, and
open to the eye of the monarch, to whom it so immediately referred."
In Sweden, about the year ] 334, there was a military order instituted with
the title of Seraphim; but dormant from the period of the Reformation until
1748. It derived its name from the golden fringes, embroidered with cherubim, whereof the collars of the order were composed. The number of
knights, b-sides the king, and members of the royal family, being limited
to twenty-four.




RANKS AND TITLES.                  91
the angelic order. They stood as employed in celebrating
his praises, and preparing to execute his mandates. Each
of them had six wings; " with twain he covered his face;"
an emblem of his inability steadfastly to behold, or fully to
comprehend, all the glory of the Lord, and of profound
reverence and adoring awe. " With twain he covered his
feet," denoting humility, as conscious that he and his services were unworthy the notice of the Lord, or even of the
other seraphim in the presence of the Lord. " And with
twain he did fly," representing their prompt celerity and
alacrity in executing the will of God; at the same time, they
sang aloud, responsive to each other, " Holy, holy, holy, is
the Lord of Hosts." This three-fold repetition has generally
and justly been supposed to refer to the three Divine Persons
in the Trinity, and to the holiness displayed in the great work
of redemption.* For the seraphim seem to celebrate to
the Lord's holy hatred of sin, as displayed both in the salvation of the gospel, and in the punishment of its opposers;
in which respect the whole earth, " as well as the heavens
has been or will be filled with his glory. While this solemn
hymn of praise was echoed from one to another of the
angelic worshippers, the post or pillars of the porch of the
temple shook at every response, and the whole house was
filled with smoke, or thick darkness, as when it was dedicated by Solomon." —   Kings viii. 10-14.
The Jews say that this treble ascription of praise refers
to the three worlds, as if it were, Holy, is Jehovah in the
world of spirits; holy, in the middle world of the stars and
other heavenly bodies; and holy, upon earth which we inhabit.  But leaving this fanciful interpretation, every
* In glorious imitation of this solemn ascription of praise and homage by
the angelic hosts, is said to have originated the practice of chanting or responsive worship in the Protestant Episcopal service and communion.




92                RANKS AND TITLES.
Christian will readily acknowledge that the mystery of the
Trinity of the sacred persons in the adorable Godhead, is
the evident mystery contained in this triple celebration of
the glory and holiness of Jehovah.
In the book of Numbers, xxi. 6, 8, the fiery serpents
there mentioned are called seraphim, either from their
color, or from their rage, or the effects of their venomous
bite, which produced the most painful inflammation attended
with insatiable thirst. Their luminous appearance, when
flying, in the air, presented a shining form like fire; and as
beings of the highest order in the celestial hierarchy, are
styled " angels of the presence," from  Isaiah vi. 2, 6;
the prominency which has been given to the serpent in
ancient worship and idolatry is doubtless founded on their
symbolical character. The brazen serpent raised by Moses
in the wilderness, was typical of the expected Messiah, the
Saviour of mankind, and so recognized by those of the
Israelites whose faith realized the saving remedy for all sin in
the redemption of Christ. For proof of which they adduce
that passage in John iii. 14: " JAnd as JMoses lifted up the
serpent in the wilderness, even so must the Son of JMan be
lifted up."  Some writers having indulged the conceit that
the brazen serpent exhibited the shape of the cross, formed
by the appearance of its wings, which resembled, however,
more those of the web-like texture of the bat, than the feathers of a bird. Some of the Christian fathers and early
commentators, suggest the idea, that the success of the
arch-fiend over Eve, in the temptation of the garden of
Eden, was mainly attributable to his assumption of the
similitude of this splendid and illustrious figure, which she
had observed always attended the majesty and manifestation of the divine glory or shechinah, mistaking the voice of




RANKS AND TITLES.                    93
the serpent which addressed her as one of the Sons of God.
Istum fuisse serpentem cui Eva ut filio dei crediderat.
CHERUBIM, is also another title by which the angels of
God are designated; its etymon being derived from the
Hebrew, and signifies, fulness of knowledge.  According to
some expositors the term is taken from a Chaldaic word denoting youth. Others, give it the meaning of swiftness of
flight, as angels have usually appeared with the appendage
of wings. Others, again, attribute to it the same root as
Rabbi, a teacher, implying the extent of knowledge and
vast intelligence possessed by angels, represented also by
eyes in the mysterious and apocalyptic visions of Ezekiel
and St. John. Full of eyes round about, and before, and
behind, and within.
The first mention of cherubim recorded in the Scripture,
is in 3d chapter of Genesis and 24th verse,* from which
we learn they were divinely appointed as sentinels to guard
the approach to the garden of Eden immediately upon the
disobedience and apostacy of our first parents.
Respecting the history, the character, the nature and the
design of the cherubim, much ingenuity has been exercised, learning expended, and an abundance of theological
controversy and speculative explanations indulged. Those
which Moses, by divine authority, was commanded to prepare and place at each end of the mercy-seat or propitiatory, and which overshadowed the ark, with expanded
wings, in the most holy place of the Jewish tabernacle,
* The fiery flying serpent, whose body moving in the air resembled the
vibration of a sword, like flaming fire, was appointed with the cherubim to
guard the entrance of the garden of Eden. Cherubim and seraphim are frequently mentioned in Scripture as attendants upon the Divine Majesty or
Shechinah; which appeared here in great glory, at the passage into the garden of Paradise, as well as in aftertimes, at the door of the tabernacle of the
congregation of Israel, to their great astonishment.-PATRICK.




94                   RANKS AND TITLES.
were very splendid figures, made of pure and solid, beaten
and burnished gold.-Exodus xxv. 18, 19. The original
import of their name, together with their form or shape, excepting that they were alata animata, winged creatures, is
not definitely ascertained. The opinion of Grotius, that
they resembled the figure of a calf, or the supposition of
Bochart and Spencer, that they partook more of the character of the bull, than anything else, is as groundless as it
is infelicitous.*  Josephus states that they were extraordinary creatures, of a figure unknown to mankind. The
opinions of critics founded upon the 10th verse of the
1st chapter of Ezekiel were, that they were figures composed
of various creatures, as a man, a lion, an ox, and an eagle.
But we are not furnished with any decided evidence that
the figures placed in the Holy of Holies in the tabernacle were of the same description as those symbolical representations which appeared, in a vision, to the prophet
Ezekiel.  The contrary rather seems to be indicated, inasmuch as they looked down upon the mercy-seat, which is an
attitude not well adapted for a four-faced animal, like the
* All the multiform animals which appear in connection with Idolatry
owe their origin to the cherubim; being misrepresentations of the doctrines
or mysteries retained in the legends of these " overshadowers of the mercyseat." The satyrs, sphinxes, chimera, &c., which have been introduced and
interwoven into every system of pagan idolatry, probably originated from
the misunderstood remembrance of these Hebraic symbols.
The cherubim mentioned by the sacred historian, were the sum and substance of the second and patriarchal dispensation, as the Jews truly confess
the ark with the mercy-seat and cherubim to have been the whole Levitical service. There can be no doubt but these sacred emblems were carefully preserved by Adam and his believing posterity to the times of Noah,
and from him to Moses.-PARKHURST, Lexicon.
The cherubim may be traced on the insignia of the armies of the Israelites. The standard of Reuben was the figure of a man; Judah's, that of a
lion; Ephraim's, that of an ox; and Dan's, that of an eagle.




RANKS AND TITLES.               95
emblematical cherubim which Ezekiel beheld. The cherubim of the sanctuary were two in number, one at each end
of the mercy-seat, which, with the ark, was placed exactly
in the middle, between the north and south sides of the
tabernacle. It was here that atonement was made and God
rendered propitious, by the high priest sprinkling the blood
upon and before the mercy-seat.-Lev. xvi. 14, 15. Here
the glory of God was manifested, and here, he met the high
priest, and through him, maintained intercourse with his
chosen people.-Exodus xxv. 22; Numb. vii. 89. From
hence he gave forth his oracles; whence the whole place
was called debir, from the root debar, which signifies to
speak, because God who dwelt between the cherubim, declared his mind from hence, when he was consulted, by the
high priest, with urim and thummin. These cherubim had
feet whereon they stood, and which were joined in one continued beaten work to the ends of the mercy-seat, covering
the ark, so that they were entirely over and above it.
Those in the tabernacle were wrought solid gold, But of
small dimensions; whilst those in the magnificent temple of
Solomon were of great magnitude, fabricated from the wood
of the olive tree, or tree of oil, overlaid with gold, and whose
expanded wings extending the entire breadth of the oracle
or altar piece, being twenty cubits broad.-1 Kings vi.
23-28; 2 Chron. iii. 10-13.
They are also styled cherubim of glory, not from the
beauty or excellency of the material of which they are composed, but from constituting a glorious symbol of the Divine
Presence or Shechinah which rested between them. As
this glory resided in the inner tabernacle, and as the figures
of the cherubim represented the angels who surrounded the
manifestation of the Divine Presence in the world above,
that tabernacle was rendered a suitable emblem or image of




96                    RANKS AND TITLES.
the court of heaven, in which light it is alluded to throughout St. Paul's epistle to the Hebrews.*
The disciples of Mr. Hutchinson strenuously contended
that the cherubim  are emblematical representations of Jehovah himself, or rather of the Trinity of persons in the
Godhead, with man received into the divine essence. To
which objections have been raised;-that God being a pure
spirit, without parts or passion, perfectly separate and remote from all matter, should require Moses to make material
* The most generally received opinions respecting the cherubim are,
either that they were hieroglyphics of the Trinity, as they appear in the
works of creation, providence, and redemption; or that they represent the
character and office of the ministers of religion; or were descriptive of the
general history of the church. The subject is intricate, but one leading idea
runs through all the interpretations, namely, that they have evident reference to the plan of redemption, for they are allowed to be descriptive either
of its divine authors, its divinely commissioned human instruments, or its
general history. —WM. BROWN.
Cherubim were introduced into the tabernacle and the temple, and appear to have been considered as the emblems of the visible church.-TowNSEND, Notes Old Test.
The word translated flaming sword, imports a bright flame of waving fire.
That this appearance was permanent at the gate of Paradise, and supposed
to be the same glory which was manifested to Moses in the Burning Bush.
Under the Levitical institution the cherubic symbols and the burning flame
were united both in the tabernacle and the temple; the cherubim being considered as emblems of the visible church, and the burning flame symbolical
of the Divine Presence. The human form in Ezekiel's vision was a representation of the Angel-Jehovah; the head and protector of the visible
church. From this Divine personage, out of the midst of the flame, between the cherubim, the prophet received his commission; and is the same
mysterious and sacred Being who had appeared unto Adam, Abraham, Isaac,
Jacob and Moses, Isaiah, Ezekiel, "the school of the seers," under the Judaic, and prophetic economy as well as to the apostles, St. John, in the isle
of Patmos, and the primitive saints, under the Christian dispensation, and
who will descend to the Judgment, with the glory of heaven, surrounded by
the resplendent train of attendant angels.




RANKS AND TITLES.                        97
and visible images of himself is highly improbable, and
counter to the repeated interdictions to the Israelites, as
well as the more direct prohibition enacted in the second
command of the decalogue delivered from the summit of
Mount Sinai, amidst thunder and lightnings, blackness,
and tempest, and the awful voice of the trumpet waxing
louder and louder, " Thou shalt not -make unto thee any
graven image, or likeness of anything that is in heaven
above, or the earth beneath, or the waters under the
earth."* Add to this, that in all places in Scripture where
the cherubim are specified, God is expressly distinguished
from them. The Lord placed at each end of the Garden
cherubim, and a faming sword.  He rode upon a cherub
and did fly.  He sitteth between the cherubim.  -The glory
of the God of Israel was gone up from the cherub, whereu1pon he was to the threshold of the house. Then the
glory of the Lord went up from the cherub, and stood over
the threshold of the house; and the house was filled with
the cloud, and the court was.full of the brightness of the
Lord's glory. And again, Then the glory of the Lord
* Within the sanctuary of the temple at Jerusalem were the figures of
the cherubim. These figures combined, in one body, a man, a bull, a
lion, and an eagle, in which the form of the bull predominated. The calves
which Jeroboam set up, were intended to represent these cherubim, and
were either the entire figure of the cherubim, or in the shape of an ox or a
calf, or perhaps, only having the head of a calf, in which case Jeroboam
would merely have been guilty of schism and not idolatry. But he had no
sooner set up the golden calves than he gave them the names of the Egyptian idols, declaring the cherubim to be the bulls Apis and Mneois, and pronounced them the deliverers of Israel from the thraldom of Egypt, requiring
them to be received with similar rites, as those with which Jehovah was
worshipped at Jerusalem. In this manner Jeroboam caused Israel to commit the heinous sin of idolatry. Hosea x. 5: Styles the idols of Jeroboam
" the calves of Beth-aven."  Aven was the same as the Egyptian deity Aun
or On. Aven, Aun or On, was the sun, the same as Osiris. The worship
of the calves, therefore, must have been, virtually, that of the sun.
5*




98                RANKS AND TITLES.
departed from  the threshold of the house, and stood over
the cherubim.
In all the foregoing passages the glory of the Lord, that
is, the shekinah, the sublime symbol of his presence is carefully distinguished from the cherubim; without the slightest
intimation being afforded, that they were images or emblematical representations of the incomprehensible Jehovah.
Mr. Parkhurst's elaborate attempt to sustain Mr. Hutchinson's sentiments, involve contradiction, and are much too
fanciful for the sobriety of Christian judgment to obtain a
ready reception.
In conformity with the opinions of many eminent divines,
the cherubim are supposed to represent the angels that surrounded the Divine Presence in heaven; and accordingly
their faces were directed towards the mercy-seat where God
was declared to dwell; whose glory the angels in the tabernacle of the upper sanctuary always behold, and upon which
their eyes are continually fixed, as they are also on Christ,
the true propitiatory, which mystery of Redemption, They
desire to look into, and evidently signified by the cherubim
being turned inward, and their eyes steadfastly fixed, in the
attitude of inspection, on the mercy-seat.
In Ezekiel's vision, the cherubic figures are obviously
connected with the dispensations of providence, and they
have, therefore, appropriate forms emblematical of strength,
wisdom, swiftness, and constancy, requisite for holy angels,
as ministering spirits to execute the designs of God; but in
the sanctuary they are associated with the administration of
the purposes of grace, and accordingly appear more properly
in the representative character of adoring angels.
Some commentators have agreed that zoa, or the living
ones (mistranslated "' beasts,") are hieroglyphical representations, not of the characteristics of angels, but those of




RBNKS AND TITLES.                    99
genuine Christians during the suffering and active periods
of the Church of Christ. The first a lion, signifying their
undaunted courage in undergoing the torture of martyrdom;
the second, a calf, indicative of unwearied patience and constant labor; the third, having the face of a man, expressive
of circumspection, prudence, and compassion; the fourth, a
flying eagle, to imply activity, penetration, and vigor-representing, likewise, the extensive ministration of angels, in
whatever appertains to the providential events and circumstances attending the progress of Christianity.
The wheels which composed a part of the august machinery of Ezekiel's vision, have been regarded as representing
the throne of the Deity. The involution of the wheels intimate, their rolling every way, with the perfect freedom of
locomotion, showing how well adapted were the forms of the
cherubim for the service of conducting the throne-their
faces turning every way.
The eyes* in the wheels are significant of the dispensations of Providence controlled by infinite wisdom; and the
glittering splendid hues or tints radiated from them, fitly
represent the dazzling brightness of those illustrious and
attendant spirits that encircle the divine majesty of Jehovah.
A modern divinet considers that " there is no foundation
in the Scripture for the opinion that cherubim and seraphim
are distinct orders of angels. The two names are merely
distinctive of two attributes attaching to the same order of
* It would not be far from the truth to say, that these eyes were of the
nature of those we call eyes in the peacock's feathers, that is, they were
spots peculiarly embellished with colors or streaks, like those of the golden
pheasant of China.-TAYLOR.
t Dr. Henderson.




100               RANKS AND TITLES.
beings-their nearness to Jehovah, and the glorious effulgence of their celestial nature."
Dean Woodhouse, in his translation of the Apocalypse,
pronounces with much confidence a similar opinion, stating
that the description of living creatures in Rev. iv. 6,
is improperly rendered, and which he proceeds to prove by
a comparison of several particulars; and,that the living
creatures of Saint John, are the same celestial intelligences
with those described by Isaiah and Ezekiel, showing by the
resemblance of the description, that the seraphim of Isaiah
and the cherubim of Ezekiel are reconciled in the similitude
or character of the living creatures of St. John's apocalyptic vision, to wit: 1st. The number of living creatures
is the same as described by the prophet; but Ezekiel already intimates the indistinctness of the vision, and the difficulty of expressing by similitudes taken from earthly
things; for he says, " As it were the likeness of four living
creatures."
2. Here both writers concur in expressing this indistinctness. John says, " In the midst of the throne, and round
about the throne," as if he could not fix the exact station
of these heavenly attendants.  Ezekiel says, " In the
midst," and at the same time expresses the uncertainty of
their position.
3. The abundance of eyes is the same in both writers,
though not described exactly in the same manner. From
both, it appears that no part of these heavenly ministers are
without eyes. The eyes, that wonderful part of animal
creation, the inlets of knowledge and intelligence, are innumerable, and thus express infinite superiority of understanding to anything which is earthly.
In the vision of Ezekiel, the cherubim had each four
wings; in that of Isaiah and Saint John, they have six.




RANKS AND TITLES.               101
With reference to the propriety of the difference, Grotius
remarks, that " the seraphim of Isaiah have twc more wings
than the cherubim of Ezekiel, because they are represented
as being more immediately in the presence of God; and
therefore each of them is furnished with twain to cover his.face before such transcendent brightness." Here, also,
what was wanting in Ezekiel's description is supplied by
that of Isaiah. The seraphim sung the praises of God
without intermission.
After this comparison of concordant passages of Scripture, we shall have little hesitation in determining the nature
and species of these living creatures of the Apocalypse.
They are the same with those in Isaiah and Ezekiel; and
Ezekiel has settled that point, by declaring expressly that
they are cherubim, and that he knew them to be cherubim.
They are the highest order of angelic beings, attending
nearly upon the throne, and speaking thence with the voice
of thunder, which is the voice of God. They are so near to
the throne, so intermingled with its dazzling splendor, that
human faculties must fail in attaining any precise and adequate idea of them.
Notwithstanding the confidence with which the Dean has
supported his views regarding the identity of the living creatures seen by Ezekiel and those glorious spirits beheld in the
vision of Isaiah, we leave them to the judgment of those who
are conversant with the difficulties of reconciling the differences of theological controversy, and submit his diatessaron
accordingly.
Withdrawing, from the turbid and agitated waters of polemical theology, how much serener, more delightful, consolitary and animating is the contemplation that these illustrious, resplendent, benevolent and sympathizing spirits
are ever active on our behalf, and constantly interpose for




102                   RANxS AND TITLES.
our welfare, in every temptation, trial, affliction, seasons of
despondency, privation, and sorrow; —softening to our overpowered spiritual apprehension, the insufferable glory and
ineffable grandeur of the Divine Majesty,* by whom they
are commissioned, with errands of mercy and grace, to carry forward the benignant purpose of almighty goodness, forbearance and loving-kindness, comprehended in the great
and wonderful mystery of Godliness-the Redemption.t
* "A throne of pure and solid splendor framed,
On which the Monarch of Immensity,
With such intolerable brightness flamed,
That none of all the purest standers-by
Could, with cherubic or seraphic eyes,
His vast irradiations comprise.7"
BEAUMONT.
Where the bright seraphim in burning row,
Their loud uplifted trumpets blow,
And the cherubic host in thousand choirs,
Touch their immortal harps of golden wires.
MILTON.
t " The helmed cherubim,
And sworded seraphim,
Are seen in glittering ranks with wings displayed,
Harping in loud and solemn choir
With inexpressive notes to heaven's born heir.77
MILTON, The Nativity.
" Yet far more faire be those bright cherubims,
Which all with golden wings are over dight,
And those eternal seraphims,
Which from their faces dart out fierce light."
SPENSER.
Perhaps when the Jewish nation shall be converted, and become believers in Christ, there may be such new effusion of the Spirit on men, or such a
happy discovery some way made of the darker parts of the Mosaic econo
my, and the writings of the prophets, as may show us more of the resemblance, which God designed between the type of the law in the temple and
priesthood, and their antitypes in the gospel, than has ever yet appeared;




RANXS AND TITLES.                       103
For the angel of the Lord encampeth round about them
that fear him  and delivereth them.  The chariots of God
are twenty thousand, even thousand qf angels.
In connection with the foregoing statement, it will be only
requisite that we briefly enumerate the other titles of distinction by which the angelic Intelligences of the celestial
hosts are designated in the sacred Scriptures.
ARCHANGEL.-The specification of this title is no where
to be found in the Old Testament, and only mentioned twice
in the New, being applied only to one personage, under the
name of Michael.  In  St. Jude, where  it is mentioned,
Michael is represented as contending with the arch-fiend respecting the discovery of the body of Moses.* The other
and, among other things, the form of a cherub, as an attendance of angelic
beings on the Majesty of God, in the Holy of Holies, may appear more conspicuously in its original truth and glory.-DR. WATTS.
* From an obscure passage in the New Testament, in which Michael the
archangel is said to have contended with the devil, about the body or Moses
(Jude 7) we may collect, that he was buried by the ministry of angels,
near the scene of the idolatry of the Israelites; but the spot was purposely
concealed, lest his tomb might also be converted into an object of idolatrous
worship among the Israelites, like the brazen serpent. Bethpeor lay in the
lot of the Reubenites (Josh. xiii. 20). His death was announced by the
Lord himself to Joshua, " Moses my servant is dead," (Josh. i. 2). So that
there was no human witness of his decease; the account of which was probably added by Joshua from revelation.-DR. HALES.
The same God, that by the hands of his angels carried up the soul of
Moses to his glory, doth also, by the hands of his angels, convey his body
down into the valley of Moab, to his sepulture. Those hands which had
received the law from him, those eyes that had seen his presence, those
lips which had conferred so often with him, that face that did so shine with
the beams of his glory, may not be neglected when the soul is gone: He,
that took charge of his birth and preservation in the reeds, takes charge of
his carriage out of the world; the care of God ceaseth not over his own,
either in death, or after it.-BP. HALL.
Michael seems to be invested with a rank and power in the armies of




104                 RiNKS AND TITLES.
instance in which it occurs is recorded in 1st Thessalonians
iv. 16, where the term archangel is used in reference to the
second advent of our Saviour at the last day, coming in his
glory, and attended by the resplendent retinue of heaven;
respecting which Theoderet has this striking and solemn
apothegm.  " That if the sound of the trumpet, when the
law was given from Mount Sinai, was so dreadful to the
Jews, that they said unto Moses, Let not the Lord speak
unto us, lest we die; how terrible must be the sound of
this trumpet (the archangel's) which will call all men to the
final judgment." Whether in both these instances Jesus
Christ may not be intended, is deserving of the consideration,
and has attracted the notice of the biblical student. Bishop
Horsley, besides other critics, confidently asserts, with much
ability and ingenuity, that the reference in the passage in
Jude is alone applicable to the Redeemer of mankind; for
the word archangel simply indicates a superiority of command over the hierarchy of heaven.  Some of the ancient
writers, holding the singular conceit, that the rank over
which Michael presides, is the eighth of the celestial orders,* affirming that Paul mentioned only a part of the
heavenly choir, there being more of which he has not spoken.
Others have imagined that the distinction of the title bears
some allusion to the customs of oriental order observed in
the courts of the Assyrian, Chaldean and Persian kings.
heaven, to which that of Satan seems to correspond amongst the infernal
crew of fallen angels.
* The fathers entertained the opinion that the vacancies occasioned in the
different orders of angels by the fall of Lucifer, were to be filled up from the
human race. A council of the papacy backs the idea, that it was only the
tenth order of the celestial Hierarchy that revolted and apostatized, and
that, therefore, the promotions which occasionally take place are intended
for the completion of that grade alone.




RANKS AND TITLES.                  105
Michael, the archangel, tells Daniel that he is one of the
chief princes in the court of the Almighty.
From the passages in the Bible which contain the name
of Michael, he there appears, and is pointed out to our view
as an angel of peculiar dignity and transcendent glory in
the court of the Most High. Gabriel and Michael are the
only proper names of angels recorded in the Holy Scriptures; and it has been argued from this circumstance, that
all the multitudes of the angelic hosts have their appropriate distinctive appellations; and though to our finite comprehension such a conjecture presents an extreme difficulty,
yet, the God "' who telleth the stars and calleth them all by
their names, and whose understanding is inJfinite, may have
the name of each particular angel registered in the apocalyptic book of immortality.*
Some commentators suppose that those princes or angels,
(Danl. x. 13,) who opposed Michael and Gabriel, were evil
spirits, such as are described by St. Paul under the names
of the rulers of the darkness of this world, having their
residence in the lower regions of the air. —Ephes. ii. 2; vi.
12. These evil spirits are sometimes represented as a
part of the heavenly host, both in respect to their original
station, and because they are the instruments of Providence, and have a command over the inferior world, as far
as God thinks fit to permit it.-(1 Kings xxii. 19; Job
i. 6.  They are likewise represented as accusers of good
men before God, and as aggravating their faults, in order
to have them delivered over to them, as the executioners of
God's judgments, (Job i. 11; ii. 5; Rev. x. 12).  It was
* After the captivity, the Jews borrowing the invention of the pagan nations, gave names to angels, and were scrupulously careful to retain them.
In Tobit iii. 17, we find the name of Raphael; and in 2 Esdras iv. 1; i. 36,
Uriel, or Jeremiel, an archangel.




106               RANKS ALND TITLES.
the opinion of the Jews, that there are noxious and accusing
spirits who fly about the air, and that there is no space between the earth and the firmament that is free from them,
but the air is full of demons.
Various opinions have been given as to the dispute respecting the body of Moses in the martial contest between
Michael and Satan. Some consider it has been taken from
an apocryphal book, or a Jewish legend, and only mentioned
as an illustration; but such a quotation hardly would have
been made by an inspired penman. Others think that the
body of Moses is a figurative expression for the Jewish people or polity, as Christians are called the body of Christ,
and has reference to Zech. iii. 2. But it seems most reasonable to conclude that Moses was buried by the ministration of angels, Deut. xxxiv. 6, and the spot concealed, lest
his remains should be made the object of idolatrous worship. Lightfoot, however, considers it a mere Jewish tradition, quoted by the apostle to meet the Jews on their own
ground.
That the body of the Jews and their service, should be
called the body of Moses, and that these words are to be
referred to Zech. iii. 1, 2, seems not very probable, seeing
in that prophet there is no mention of Michael or of the
body, or the death of Moses, nor doth Onias speak of the
body of Moses, (2 Mace. xv. 12), but of the whole Jewish
nation.
Moreover, that Moses was not buried by the Jews, we
learn from Scripture, which saith, JVo man knoweth qf his
sepulchre unto this day, and therefore Philo saith, he was
buried not by men, but angels; that there was an altercation betwixt Michael the archangel, and Sammael the prince
of Devils, about the body of Moses, we learn from the tradition of the Jews; and it is most probable it was not only




RANKS AND TITLES.               107
that his sepulchre might be unknown, lest the Jews, who
were prone to idolatry, should worship him; but about the
ascent of it into heaven, he being taken away as Enoch and
Elias were, and not dying the common death of men, (which
Satan contended he ought to do, for killing the Egyptian),
but disappearing only.
Hence the Jews say, " ascendit ad ministrandum Excelso,"
that he ascended to minister to the Lord. And Philo saith,
God brought him near to himself, saying to him, stand with
me, and that by the word of God he was translated, whence
he was present with Elias at the transfiguration of our
Lord. *
" Lawrence has translated from the Ethiopic, the book
of Enoch (Jude 14), which was brought from Abyssinia by
Bruce, and considers it to have been written by some Jew,
a short time before the Christian era. It does not appear
to have ever been received into the sacred canon; and the
quotation of a single passage from it by St. Jude, as Lawrence observes, will not prove his approbation of the whole
book, more than the quotations from uninspired writers by
other apostles; but the book itself is interesting, as showing
what were the Jewish opinions upon various points, before
the birth of Christ. The passage quoted by St. Jude,
forms what is called chap. 2 of the Book of Enoch, and is
translated by Lawrence as follows: " Behold he comes with
ten thousand of his saints, to execute judgment upon them,
to destroy the wicked, and to reprove all the carnal for
everything which the sinful and ungodly have done and committed against him."
In the testament of the twelve patriarchs, a similar fictitious or apocryphal work, about the beginning of the second
century, the belief or practice seems to have existed, of the
Patrick.-Annotations.




108              RANKS AND TITLES.
invocation of intercessory angels, who made supplication on
behalf of the righteous, and obtained the remission of their
sins; and which fictions were deposited, as testimony before the angels of the presence of the Most High. In this
spurious production Gabriel is represented as praying for
those who dwell on earth, and supplicating the Lord of
spirits.
ANGEL.-This name may be considered as a generical
term applied to the various orders of intelligences belonging
to the spiritual world, as well as those diversified agencies
and ministrations which Jehovah has been pleased to employ
as instruments in accomplishing the omnipotent purposes of
His will, declared in the operations of nature; the procedures of his Providence, and the economy of Grace, as connected with the redemption of mankind.  The term is
derived from a Greek word avy6),o (angelos), signifying
messenger; and in its most comprehensive acceptation is a
name of office, not of nature:-nomen non natur&a sed
officii. The most august and prominent personage to whom
this name has been attached is the Angel-Jehovah, the
Messenger of the everlasting Covenant-the Messiah.
In several places of the Old Testament we find mention
of this sacred person, under the title of.nngel of the Lord,
styling himself JEHOVAH and GOD; exercising Divine prerogatives, manifesting Divine perfections, and claiming the
homage which is due to Deity alone. " This person, therefore," remarks Dr. Hunter, in his Sacred Biography, " can
be none other than the uncreated A.ngel of the Covenant,
who,'at sundry times and in diverse manners,' in maturing the work of redemption, assumed a sensible appearance;
and at length, in the fulness of time, united his Divine nature to ours, and dwelt among men, and made them "to




RANKS AND TITLES.                    109
behold his glory, as the glory of the only-begotten of the
Father, full of grace and truth.' 
To Adam appeared the " Angel Jehovah," in Paradise,*
both before and after his transgression-although no specific
or express mention is given of God being revealed to him in
this character or relation before the apostacy; but as the
Son of God "created all things visible and invisible," we
believe that " the Lord God, who formed man of the dust of
the ground, and breathed into his nostrils the breath of life,
and man became a living soul," was the Angel Jehovah.
In the beginning of the third chapter of Exodus, the glorious individual who appeared to Moses, and spoke to him out
of the burning bush, was this " Angel of the Covenant."" Now Moses kept the flock of Jethro, the priest of Midian,
and he led the flock to the mountain of God, even to Horeb.
And the Angel of the Lord appeared unto him in a flame of
fire, out of the midst of a bush. And when the Lord saw that
he turned aside to see, God called unto him out of the midst
of the bush. Moreover, he said, I am the God of thy Father, the God of Abraham, the God of Isaac, and the God
of Jacob. And Moses hid his face, for he was afraid to
look upon God. And God said unto Moses, I AM THAT
I AM."
* Three things were necessary to be known by man, even in a state of innocence and purity, and they appear to have been revealed by the voicethe Angel Jehovah, which talked with our first parents, in Eden. These
were-the right choice of food, the institution of marriage, and the use of
language. The Angel Jehovah had been the guide and protector of man before the fall, and He afterwards becomes his Mediator and Judge. The
Angel Jehovah commences a new dispensation, which, when it has passed
through its three forms of the Patriarchal, Levitical, and Christian, will be
terminated by reviving and perfecting the primeval happiness of mankind,
in that future Paradise, of which the Garden of Eden was but a type and
emblem.




110              RANKS AND TITLES.
The reply of Hagar, the handmaid of Sarah, contained in
the narrative regarding her in the 16th chapter of Genesis,
points out the angel which addressed her as the " Angel of
the Covenant."-" Thou God seest me."
One of the three heavenly messengers whom Abraham' entertained unawares," was the Angel of the Covenant, is
evident from the name Jehovah, which the patriarch rendered, and the supplication made to him to avert the destruction of Sodom; and it was the same Angel of the Lord
who called to him out of heaven the second time, upon the
obedience of his faith manifested in the sacrificial offering of
his only son Isaac, when he received the assurance, " BY
MYSELF have I sworn, saith the Lord, for because thou
hast done this thing, that in blessing I will bless thee,-because thou hast obeyed my voice."
It was the same glorious personage who appeared to Jacob
in the mysterious conflict of Peniel —" For I have seen God
face to face, and my life is preserved. Likewise unto
Joshua, on succeeding Moses, as the leader of Israel, styling himself the " Captain of the host of the Lord;" to
Manoah, the father of Sampson.  " And Manoah said unto
his wife, We shall surely die, because we have seen God.
But his wife said unto him, if the Lord were pleased to kill
us, he would not have told us such things as these." —
Judges, xiii. 16-23.
In various passages of the prophetic book of Zechariah,
this Divine Person is described as being intimately acquainted with the counsels of the Most High, as presiding over
the affairs of the world, directing the ministrations of superior intelligences; as protecting, vindicating, and interceding
for the oppressed Jewish church, as judging and triumphing
over their enemies, as sent by the LORD of Hosts, and therefore repeatedly called " JEHOVAH." Passages evidently




RANKS AND TITLES.                111
pointing out the Great " Angel" or " Messenger of Jehovah,"
respecting whom, Dr. J. Pye Smith, in his Scripture Testimony, observes-" that he claims uncontrolled sovereignty
over the affairs of men; He has the attributes of omniscience and omnipresence; He performs works which only omnipotence could accomplish; He uses the awful formula by
which the Deity, on various occasions, condescended to confirm the faith of those to whom the primitive revelations
were given; He'swears by HIMSELF;' He is the gracious
Protector, and Saviour, the Redeemer from all evil, the Intercessor, and the author of the most desirable blessings;
His favor is to be sought with the deepest solicitude, as that
which is of the highest importance to the interests of men;
He is the object of religious invocation; He is, in the most
express manner, and repeatedly declared to be JEHOVAH,
God, the ineffable I AM THAT I AM; yet this mysterious
person is represented as distinct from God, and acting (as
the term./ngel imports) under a divine mission."
GoDs; from the Hebrew, translated elohim, is a word,
in several instances, applied to angels in the Scripture. So
the inspired Psalmist calls upon and admonishes the mightiest and noblest of created beings to render cheerful and
solemn homage to the Messiah, " worship him all ye gods."
Bishop Horne remarks, that this clause of the verse establishes " Christ's supremacy over all that are called gods in
heaven or in earth, and who are hereby enjoined to pay
adoration to him instead of claiming it for themselves."
In Hebrews i. 6, St. Paul teaches us that the gods elohim
in Psalm xcvii. 7, are angelic spirits. The Hebrew word
elohim, is first employed in the Bible in Gen. i. 1, as the
sacred name of God the creator, and though plural, it is
joined to a singular verb, to inculcate, as many believe, the
doctrine of the adorable Trinity.




112               RANKS AND TITLES.
The application of the term elohim or gods, to angels,
commentators consider as denoting their power and authority as the delegated administrators of the divine gqvernment, in different parts of the world; as magistrates are
appointed under kings to execute justice in assigned districts and provinces of their kingdoms. Judges and magistrates are, therefore, designated by the epithet elohim or
gods, " God standeth in the congregation of the mighty, he
judgeth amongst the gods."-Psalm lxxxii. 1. Rulers and
judges are here intended, as is manifest from the following
verses: " How long will ye judge unjustly, and accept the
persons of the wicked? I have said ye are gods; and all
of you shall die like men."-Verses 2, 6, 7.
SONS OF GOD, is another title applied to the angels who
resemble in glory and effulgence the morning star, or as
others suppose, on account of the luminous vehicles with
which they are clothed. The morning star is distinguished
for its peculiar brightness. What a grand appearance does
the poetry of Job (xxxviii. 7) present to our view-ten thousand times ten thousand and thousand of thousands of glittering angels attending the birth of time, and hymning hallelujahs to the Almighty Creator.
The appellation also indicates their near relation to the
Supreme Being in reference to His paternity, as well as the
superlative beauty and splendor of character by which they
outshine all other intelligent creatures, and not -improbably,
an intimation of their office as the harbingers of the Sun
of Righteousness. Under this head it may be as well to
remark, that the term of Sons of God has been applied to
believers under the Old and New Testament dispensations, as in the 6th chapter of Genesis and the 2d verse;*
* Mr. Moore's luscious poem entitled Loves of the Angels, is founded on a
misapprehension as well as misapplication of this text, " That the sons of




RANKS AND TITLES.                       113
and also Hosea i. 10; John i. 13; Romans vii. 14, 19;
Phil. 2; 1 John iii. 1, 2.  A  prophetic dream  or vision,
the pillar of fire that went before the Israelites in the journeyings of the wilderness, winds, flame of fire, specials providences, the elements, &c., as the angel over the waters,
Rev. xvi. 5; angel over the fire, Rev. xiv. 18, as well as
judgments, are called in the Scriptures angels of God's providential dispensations and gracious purposes.
ANGELS OF THE CHURCHES* are frequently alluded to
God saw the daughters of men that they were fair; and took them wives of
all they chose.'7 Some understood by the sons of God, the great men, nobles,
rulers and judges, who being captivated with the " beauty of the daughters
of men," that is of the meaner sort, took by force and violence as many as
they pleased.  (May not the classic fable of the Romans carrying away the
Sabine women, have originated from a tradition of this misunderstood text
of Holy Writ?) But other ancient interpreters, together with those of modern times, by the " Sons of God," understand the posterity of Seth, who
were worshippers of the true God, (chap. iv. 26,) and who now saw and
conversed with " the daughters of men," that is, the daughters of the ulngodly race of Cain.
* Ephesus was the chief of the Seven Asiatic churches, the metropolis
of Proconsular Asia, and principal residence of St. John; for which reason,
his first epistle was addressed to this particular church, over which, as well
as the others, he appointed bishops, in the ecclesiastical capacity of their
metropolitan.
According to Strabo, Ephesus was one of the best and most glorious of
cities, and the emporium of this part of Asia. It was called by Pliny,
one of the eyes of Asia, Smyrna being the other, but recent travellers who
have visited it relate, that it has nothing venerable remaining excepting the
ruins of palaces, temples, and amphitheatres.  It is spoken of by the
Turks, by a name Nwhich signifies the temple of the moon, from the magnificent structure anciently dedicated to the goddess Diana. The church of
St. Paul is wholly destroyed. The little which remains of the church of
St. Mark is a complete ruin. The only church remaining is that dedicated
to St. John, which is now converted into a Turkish mosque. The whole
town is nothing but a habitation of herdsmen and farmers, living in low and
humble mud cottages, sheltered from the inclemency of the weather by
mighty masses of ruinous walls. The pride and ostentation of former days,
6




114                RNKES AND TITLES.
by St. John, in the Revelation, as designative of the Pastors of the seven churches of Asia, to whom he wrote epistles of warning, admonition, and condemnation. Prideaux
observes, that the minister of the Synagogue, who officiated
in offering the public prayers, being the mouth of the congregation, delegated by them as their representative, messenger or angel to address God in prayer for them, was in
Hebrew named Sheliack-Zibbor, that is, the angel of the
church; and that from hence the chief of the ministers of
the seven churches in Asia, in the apocalypse are, by a
title borrowed from the Synagogue, called the angels of the
churches.
WATCHERS, is also a title by which the angels are denominated in the prophecy of Daniel, iv. 13: " and behold a
watcher, and an holy one came down from heaven;" and at
verse 17: " The matter is by the decree of the watcher,"'
who, in the divinely admonitory dream of Nebuchadnezzar,
forewarned him of his doom. The Hebrew root signifies
one that watches, or is waking, or one that wakeneth and
stirreth up others. In Malachi ii. 12, it is rendered Master.-" The Lord shall cut off the man that doeth this; the
master and the scholar." It was a proverbial expression
descriptive of an instructor, or one that " wakeneth the ear"
of his disciple. The Septuagint or Greek version, use the
word Etp, from which, as some think, the Greeks derive
their Iris, or messenger of their Gods. They are called
watchers or wakers, either in respect of their spiritual and
incorporeal nature not needing sleep, or in respect of their
and the emblem, in these of the frailty of the world, and the transient vanity
of human glory. All the inhabitants of this once famous city amount not
now to more than forty or fifty families of Turks, without one Christian
family among them. So strikingly has the denunciation been fulfilled, that
their candlestick should be moved out of its place.-D' Oyly and Mant.




RANKS AND TITLES.               115
watchful office, being always ready to do the will of God;
and from their constant care and vigilant guard of God's
people, are emphatically called Watchers. Bishop Horsley
contends that angels are not intended by the " watchers."
He says, "amongst those who understand the titles of'Watchers' and' Holy Ones' of angelic beings, it is not
quite agreed whether they are angels of the cabinet or the
provincial governors-the tutelar angels to whom these appellations belong. The majority, I think, are for the former.
But it is agreed by all, that they must be principal angels
— angels of the highest order. Of how high an order, indeed, must these' Watchers' and'Holy Ones' have
been on whose decrees the judgments of God himself are
founded, and by whom the warrant for the execution is
finally issued! It is surprising that such men as Calvin
among the Protestants of the Continent,-such as Wells
and the elder Lowth in our own church,-and such as Calmet in the Church of Rome, should not have their eyes open
to the error and impiety, indeed, of such an exposition as
this, which makes them angels. The plain truth is, that
some learned men, though but few, have seen it, that these
appellations,'Watchers' and'Holy Ones,' denote the
Persons in the Godhead; the first, describing them by the
vigilance of their universal providence,-the second, by the
transcendant sanctity of their nature."'
In this view of the subject, few expositors coincide with
the Bishop, whilst the title appropriately portrays the attributes and characteristics of angels; for their sleepless diligence in executing the appointed services of their Almighty
Sovereign, and their watchful attendance, protection and assistance to the faithful people of God during all the toils, and
trials and temptations of their earthly pilgrimage; and well,
therefore, might the inspired psalmist invoke them: " Bless




16               RANKS AND TITLES.
the LORD, ye his angels that excel in strength, that do his
commandments, hearkening unto the voice of his word."
-Psalm ciii. 20.
THRONES (6PovoL), DOMINIONS (cVpLOT7r78E), PRINCIPALITIES, (apXat), POWERS (e4ovataq), are titles given
to the angels by St. Paul, in his epistle to the Colossians i.
16, and denote metonymically that they " sit on thrones,
exercise dominion, hold authority, preside in governments,
and are invested with the powers necessary for these great
purposes."   " They are also styled Chief Princes, to intimate that they are the first order of rulers in the universe,
under Him who has prepared his throne in the heavens,
and whose kingdom ruleth over all.  They are called the
Sons of God, to teach us that they are beings related to God
in character, favor, place, and authority. They are called
JMorning Stars, implying the splendor and glory by which
they surpass all other intellectual beings. They are called
Cherubim and Seraphim, to inform us that they are beings
furnished with superior knowledge to discern, and with superior holiness to pursue whatever is good and right, honorable to the Creator, and useful to his creatures.
From the preceding scriptural nomenclature, descriptive
of the qualifications and attributes of Holy Angels, we are
confirmed in the belief of the transcendent nature which
they possess, the supereminent station which they sustain
amongst created intelligences, and the permanent dignity
by which they are adorned and distinguished, as the royal
attendants around the throne of the Most High; nor can
we worthily honor the "living oracles " of God as regards
the information which they supply respecting them, justify
our profession of faith, based on the testimony of Inspiration,
neither realize the full extent of that consolation, support
* President Dwight.-System of Theology.




RANKS AND TITLES.                  117
and felicity which the biblical doctrine of their real existence and varied ministrations is intended to impart, unless
we sincerely apply our understandings and hearts to a sober
and serious investigation of a subject so sublime and glorious, delightful and edifying; whilst for the constant,
though invisible protection, assistance, and guidance of these
benevolent, illustrious, and immortal spirits, it behooves us
to render the acknowledgments of grateful praise to the
Maker of heaven and of earth-the Lord of angels, who
sends them forth with embassies of favor and grace, to
"' minister especially for them who shall be the heirs of
salvation."
TRADITIONARY AND SPECULATIVE.
JEWIsH traditions, with their characteristic extravagance and
variety, abound with allusions to the celestial hierarchy, which
they have described as containing four orders or companies,
each presided over by its particular archangel; the first order
is under the gubernatorial superintendence of Michael; the
second, under the government of Gabriel; the third, under the
dominion of Uriel; and the fourth, belongs to the jurisdiction of
Raphael. Others multiply the number to ten orders, and others
again, greatly increase their ranks, having numerous associations
of bright spirits under their immediate direction and control,
within the circuit of the seven celestial regions; whilst the various speculations of the Christian fathers, and ecclesiastical
writers, in general, include nine orders, comprehending three
hierarchies, founded on that passage in Colossians i. 16: For
by him were all things created, that are in heaven, and that are
in earth, visible and invisible, whether they be thrones, or dozminions, or principalities, or powers: all things were created by him
and for him.
The Jews supposed the angelical world to be organized under




118               RANKS AND TITLES.
ten denominations, to which they have given the following
names: Chaioth-Hakkodesh, Ophanim, Erellim, Chasmalim,
Seraphim, Melachim, Elohim, Ben-Elohim, Cherubim, Islim.
In the hierarchy of the heavenly host, the Rabbins single out as
the most illustrious, Metraton, respecting whom the following
particulars are related in the collection of cabalistical doctrines,
called the book of Zohar, or The Book of Light. This mysterious person the Zohar styles the angel of the Lord, which denotes the Shechinah referred to in Exodus iii. 2, " It is he who
liveth forever and ever, who is arrayed with the name (Metraton) Mediator."  The Mediator is the servant of the Lord, the
Elder of his house, who is head of the creation of the Lord, exercising dominion over all things that are his; for the Holy and
Blessed God hath given him dominion over all.
Buxtorf and Witsius have also collected some singular traditions concerning Metraton, an appellative probably derived from
the latin Metator, and subsequently employed in the sense of
Mediator. "The Targum of Jonathan gave the same appellation to Enoch after his translation. In subsequent times, it
was differently understood; and the doctrine arose of an inferior
Metraton, Enoch, and a superior, who is called Zohar. The
very Shechinah himself,-the Crown of the ten Perfections,the Pillar of the Metraton, —in whom the Holy and the Blessed
God appears in his Shechinah."*
Dr. Owen, in alluding to this angel, whom the Talmudists
call Metraton, speaks of the title as a tradition of the glorious
name of Messiah; of which even since their utter rejection, the
Jews retain some obscure remembrance, and by which they
obviously intend any uncreated angel; and the Cabalists say,
Metraton was the master or teacher of AMoses himself; the Talmudist adding, that he hath power to blot out the sins of Israel;
whence they call him the Chancellor of Heaven; but Bechai,
a famous master amongst them, affirms, that his name sig*.Vide Dr. J. P. Smith. Testimony to the Messiah.




RANKS AND TITLES.                 119
nifies both a Lord, a Messenger, and Keeper. A Lord, because he ruleth all; a Messenger, because he standeth always
before God to do his will; and a Keeper, because he keepeth
Israel.*
From amongst the puerilities and degrading superstitions
which becloud the understanding of the Messiah-rejecting Israel,
the following traditions appear. The angel Metraton is the
king of. angels. Metraton distributes among all princes or
angels of the nations their necessaries. He gathers all songs
that are made in the universe, weaving the prayers and songs
of the Israelites into garlands, because he is set over the songs
of sinners to bring them into the innermost. He ascends up to
the throne of glory above nine hundred firmaments, to carry
up the prayers of the Israelites. Metraton, by some of the
Rabbins, is considered as the great personage mentioned in
the Old Testament, under the term of "The angel of the
Lord," or "The Angel-Jehovah."  "The Messenger of the
Covenant," specified in Malachi, chap. iii. 1. Another Rabbi
declares, "There is a man that is an angel, and this is Metraton. And there is a man in the image of God, who is an emanation from him, and this is Jehovah; of whom can be affirmed
neither creation, nor formation, nor fabrication, but only emanation." One authority insists, "Behold, out of the bodies of
Enoch and Elijah, are made angelical forms; for out of Enoch
is made Metraton, but out of the body of Elijah, Sandalphon."
The following is a specimen of absurd extravagance: "While
Enoch, alias Metraton, was in the course of his ascension to
the celestial regions, the various orders of angels smelled the
scent of him five thousand three hundred and eighty miles off,
and were somewhat displeased at the introduction of a being
of the human race into their superior world, till God pacified
them by explaining the cause of his translation." To complete
the ludicrous contrast of meanness with magnificence, it is fur* Dr. Owen, on the Hebrews.




120                RANKS AND TITLES.
ther asserted, that " Metraton was a cobbler, and was intent on
every stitch, and he spake of God. The name of the glory of
his kingdom be blessed forever."*
Some of the Jewish writers have endeavored to prove, that
all the angels have their proper names; and the Cabalists contend that the names of all the angels are contained in the
Scriptures mysteriously.
The Mussulmen say of Gabriel, that he descended, in one
hour, from heaven, overturning a mountain with a single feather
of his wing.
Dionysius enumerates nine orders of angels, corresponding to
the number specified in the Scriptures, and describes their several distinctions in the following manner:-The first three orders
are for immediate attendance upon the Almighty; the next
three, for the general government of his creatures; the last
three, for the particular good of God's elect: that the archangels surpass the beauty of angels, ten times; principalities
exceed the archangels, twenty times; powers excel the principalities, forty times, &c. The learned Mede, in his diatribe on
the angels, speaks of seven principal angels which stand before
the throne of God, and also represents them as the seven eyes
of Jehovah, which run to and fro through the whole earth, being
the seven spirits mentioned by St. John. The erudite prelate
further remarks-that these titles which they attach to the
respective class of angels are characteristic either of the qualities
in which they excel, or of the offices assigned to them by God.
Thus they choose to call those Cherubim which excel in the
splendor of knowledge; Seraphim, those which are most ardent
in divine love; Thrones, those which contemplate the glory
and equity of the Divine judgments. The Cherubim, they say,
enlighten others with wisdom; the Seraphim inspire them with
love; the Thrones teach to rule with judgment. Those of the
first class they suppose never to be sent forth to discharge any
office, but wait upon God continually. In the middle class they
* Allen, Modern Judaism-passim.




RANKS AND TITLES.                 121
place the Dominions, as they suppose, to regulate the duties of
the Angels; the Principalities preside over the people and the
provinces; the Powers are a check upon evil spirits. In the last
class, they put the virtues, as having the power of working miracles assigned to them; the Archangels are sent as messengers
on matters of importance; Angels, on those of less consequence. St. Augustine intimates his belief in these distinctions,
but confesses his inability to define them with precision, and
challenges any one else who can.
" It is the opinion of that great doctor and prince of divines,
St. Thomas Aquinas, that the angels are so different in nature
and perfection, that there is not two of one sort and kind (as
there are of men and other creatures), but that every one is
distinguished in nature and office from every one, even from the
highest to the lowest. Which his opinion is generally received
of all Thomists, who for their numbers and learning bear no
little sway in the schools, and are no little esteemed in the
church of God. The same doctor is also of opinion that the
angels are far more in number than are all the species or kinds
of all corporeal creatures in the world, that is, more than the
celestial bodies, than the simple bodies which we call the four
elements, yea, than all the mixed bodies composing them, be
they animate or inanimate, living or not living, as beasts,
plants, herbs, metals, and the like, which is the opinion of all
his followers, do embrace as constantly as they do the former."
-MATHEW KELLISON, from Southey's Common Place Book.
Plato's Theology classified his gods, demons or spirits into
three kinds, —superior, inferior, and intermediate.. The superior
reside in the heavens, and by the excellency of their nature,
are so far above mortals, that except by the intervention of the
intermediate gods, who inhabit the air, mankind can hold no intercourse with them, and whom they commission as ministers
to the human race, carrying the behests of the Supreme to men,
and returning with the offerings and vows of mortals to the
gods, according to the appointment of each, in his respective
6*




122               RANKS AND TITLES.
department of the government of the world, and who preside
over oracles, and divinations, in all their variety; are the
authors of all miracles which are performed, and those prodigies
which happen. The third class he places over rivers, and also
assigns them the influence of instilling dreams as well as the
performance of wonders, similar to the power of the intermediate, who, fill all parts of the universe, appearing to, and vanishing from mortal vision constantly. It is most probable that the
sentiments of Plato originated from the sylphs, salamanders,
the elves and gnomes of the Cabbala.
Plato also inculcated the opinion, that the demon or angel
which attends us at our birth, conducts the soul after death, to
the place of judgment. Those who are considered to have led
neither an entirely criminal, nor yet an absolutely innocent life,
are transported by Acheron's boat to the Acherusian lake,
where they dwell and suffer punishment proportionate to their
vices, and remain, till after having undergone a sort of purgatorial abstersion from their sins, they are set at liberty and obtain the recompense of their good actions. Those whose wickedness is deemed incorrigible, who have been guilty of sacrilege
and murder, or other offences of equal depravity, are by a just
and fatal destiny thrown into Tartarus, where they are incarcerated forever. But those under the imputation of curable delinquencies, though considerable ones, such as homicide, are
conveyed into the waters of Cocylus; parricides being cast into
Phlegeton, which ultimately draws them into the Acherusian
lake.
The following arrangement of angels, according lo the
signs of the Zodiac, will explain the pictorial representation of the Frontispiece. The ancients divided the Zodiac into twelve signs, or compartments, or houses. The
first house, is the house of life; the second, of riches; the
third, of brothers; the fourth, of parents; the fifth, of
children; the sixth, of wealth; the seventh, of marriage;




RANKS AND TITLES.                        123
the eighth, of death: the ninth, of religion; the tenth, of
dignities; the eleventh, of friends; the twelfth, of enemies.
Each house had one of the heavenly bodies as its peculiar
and presiding lord.
For further particulars of the singular work, from which
the subjoined extracts are taken see.Mesmerism in the
Parterre, at the end.
The Rabbins they,
And Cabalists, further proceed and say,
(How warranted I know not). That there be,
Twelve potents of this Divine faculty;
Three oriental, and three occidental,
Three septentrional and three meridional.
Chaoz, the first great eastern power they call,
Whose prince Mathidielis, and he sways all
That doth belong to Aries; the next place
Corona hath; and Vaschiel hath the grace,
Of that to be the chief regent; Leo he,
Hath subject in his second Empyree;
Hermaus the third; lIdnachiel dost carry
That potence, and rules the Saggitary.
The first of the occidental, Gelphor, and
A.mbriel the prince, the Gemini they stand,
Beneath his sway, Bleor next; his lord
Zaniel, who guides the sceptre and the sword,
Caphet the last; Gabriel the president
And o'er Aquarius hath the government.
The first Septentrional, Bethzan, Manuel prince,
And he the sign of Cancer doth convince.
The next Zonocharel by name they know,
Barchiel the chief; and rules o'er Scorpio,
Over the third, Elizan, Varchiel reigns,
He Pisces in his principate contains.
The first power Austral, they Pantheon style
A.smodes prince, in that doth reconcile
The sign called Taurus; and the second Tim,
Hamabiel is the prince and governs him.
In the sign Virgo, Haim, is the third born,
Hannuel, the prince, and governs Capricorn.




124                   RANKS AND TITLES.
Ancient names corrresponding with the Scripture titles
of the nine orders of the celestial hierarchy.
URIEL-SERAPHIM.
The blessed Seraph doth imply,
The love we owe to the Most High..dmant Sapientes capiunt cateri.
ZOPHIEL —CHERUBIM.
God's knowledge treats the Cherubim,
He nothing knows, that knows not God.
Nil scit qui Deus nescit.
ZAPHKIEL-THRoNES.
All glory to the Holy One,
Even Him that sits upon the Throne.
Gloria sendentia super.
ZADKIEL-DoMINIoNs.
There is no power, no domination,
But from the Lord of our Salvation.
Omnis dominatio a domino.
HANIEL-VIRTUES.
We aim at the celestial glory,
Below the moon all's transitory.
Sancti vulnere vivescunt.
RAPHAEL-PowERs.
The mighty power of God was shown,
When the great Dragon was o'erthrown.
Puros creavit, perdite ceciderunt.
CHAMIEL-PRINCIPALITIES.
In heaven, in earth, in hell some sway,
Others again are taught to obey.
Protago, Protero.
MICHAEL-ARCHANG EL.
Michael whom Satan durst oppose,
Can guard us from inferior foes.
Vincit qui patitur.
GABRIEL-ANGEL.
The angel unto man known best,
As last of nine, concludes the rest.
Missus ad missals




RAN1KS AND TITLES.                       125
The Cherubims with wings far stretched, again
As Moses (so the Scriptures tell us plain)
Ten curtains to the sacred machine made,
So in three parts of the world are said,
To be no less than ten distinct decrees.
And first of the supercelestial; these,
Th' Angels, Archangels, and the Principates,
Thrones, Dominations, Virtues, Potentates, *
The Cherubims and Seraphims; then He,
(Above all the rest) the Supreme Deity.
Some write that over every heaven and sphere
Are several angels placdd and governs there.
The sophist those Intelligences call;
The Hebrews Cherubims; whose lot thus fall;
Metraton doth the Primum Mobile guide;
Ophaniel, in the starry heaven reside;
The Sun's sphere, Varcan; the moon's lower ray
Arcan disposeth: Mars, (his) Satan sways.
Mercury's, Madan; Jove's Guth: Venus star
Jurabates: and Saturn7s seen from far;
Maion. And all these in the height they enjoy,
Have power inferior spirits to employ.
Seven angels (as the Scriptures witness) stand
Before the Almighty, first at his command;
And these by his divine infusion know
How to dispose of all things here below;
As those celestials; who doth institute
Those Seven, his divine will execute.
Years, days, and hours amongst them they divide,
The planets and the stars they likewise guide.
The precedent of Sol is Raphael,
The guardian of the Moon, called Gabriel,
Chamuel the third, Mars his bright star protects,
Michael the sphere of Mercury directs..Adabiel, o'er Jove hath domination,
And Haniel of Venus gubernation.
Zaphiel is Saturn's prince and of spirits seven
Saint John makes mention with their place in heaven.
The Angels who control the elements:



126                   RANKS AND TITLES.
Which from th' Evangelist have doctors ground,
Because it is in the Adpocaylps thus found;
On the four angles of the Earth I saw,
Standing four angels, those that kept in awe,
The four great winds restraining them from blowing
On earth, on sea, or on any tree growing.
Four angels, as four viceroys, are exprest,
To sway the four winds placed above the rest;
All princes, and with mighty power endued,
Remarkable for their celsitude.
The East, whence Eurus blows, sways Michael,
The West, whence Zephyr breathes, guide Raphael,
The North, whence Boreas blusters, Gabriel;
The South, whence duster comes, rules Uriel.
Others there be that doth not doubt to say,
That the four elements are forc'd t' obey
Four several angels; Seraph reigns o'er fire,
Cherub, the air; and Thursus doth aspire
Over the water, and the earth's great lord,.driel, the Hebrew Rabbins thus accord.
Nine orders of Devils, corresponding with the nine orders
of Angels, incorporated with those singled out by Burton 
BEELZEBUB.-Prince of devils, and presides over oracles, &c.
PYTHON.-Author of lies, equivocations, slanders, &c.
BELIAL.-Author of evils, and all iniquities, &c.
AsMoDEvUS.-Punisher of men for their depravities, &c.
SATAN.-The chief of magicians, author of witchcraft, &c.
MERESIN.-Author of storms, tempests, thunder, lightning, earthquakes, plagues, &c.
ABADDON. —Author of wars, discord, &c.
ASTAROTH, or DIABOLUS.-Author of false accusations, &c.
MAMMON.-Author of sinful temptations, frauds, &c.
Next touching the rare knowledge which insists
In them by nature; some Theologists
Affirm them pregnant in theologie,
Philosophy, Mathematics, Astrologie.
In Music they are skill'd, expert in Physicke,
In Grammar, Logicke and Arithmeticke.




RANKS AND TITLES.                        127
We add the following eccentric poetical description of
Satan's ubiquitous influence, knowledge, and attributes
(using modern orthography).
In all materials he acquainted is,
From the earth's superficies, to the abyss;
He knows such virtues, as in stones abide,
Gems, minerals, creeping worms, and beasts (for hide
From him you nothing can) for he doth vaunt
Still in the marble, porphyry, adamant,
The coral, pumice, and the chrysolite,
The smaragd: topaz, and the margarite.
The onyx, carbuncle, gold, silver, lead,
Brass, iron, and sulphurs; He is likewise read
In the properties of creeping things,
Ants, toads, snails, serpents (all that the earth brings).
Of all the several fishes he hath notion,
Bred in fresh waters, or the briny ocean;
Of Beasts the sundry qualities he finds,
Sows, bears, tigers, camels, horses, hinds,
The elephant, the fox, ape, ass, mule, cat,
Sheep, wolf, hare, hedge-hog, with each other that
The earth produceth; So in herbs, and trees,
Plants, leaves, fruits, roots, seeds, juices, liquors, these
The artist hath like skill in. He can tell
The several qualities of fowls, and well
Distinguish them; as such and such belong
To the earth, air, or water. He is strong
In further knowledge of the elements,
As in their power, their nature, and extents.
He is further represented as the sovereign lord of every
species of magicians, incantation, &c.
For most of this prognosticating tribe,
Metals unto each planet can ascribe;
Silver, unto the Moon, to the Sun was
Gold sacred, unto Jove copper and brass,
To Venus white lead, unto Saturn black,
Iron and steel to Mars; nor doth there lack
Amber to Mercury. To each of them
They likewise consecrate several gem,




128                  ROENXS AND  TITLES.
Unto the sun, the carbuncle is due,
And hyacinth of color green and blue;
Th' adamant and crystal to the queen of night,
To Saturn the onyx, and the chrysolite,
The sapphire with the diamond to Jove,
The jasper and the magnet Mars doth love,
Smaragd and Sardis Venus doth not hate,
Nor Mercury topaz and agate.




ATTRIBUTES AND CHARACTERISTICS.
IN the present section of our inviting subject, the requisition devolves upon us, to examine a little more fully those
wonderful attributes which have been manifested by angelic
power and ministration, as well as portray those attractive
lineaments which' distinguish and adorn the disposition and
character of the illustrious inhabitants of the celestial world
-those constant, and innumerable, and fascinating courtiers
which surround the resplendent Majesty of heaven, as confirmed and illustrated by a variety of declarative facts and
striking circumstances recorded in the scriptures of the Old
and New Testament.
Under this head it may not be inexpedient to premise and
interpose the expostulation,-that the visions, which to the
experience of the patriarchs, the prophets, the apostles, the
evangelists, and the primitive disciples of Christianity which
have preceded or attended the instrumentality of angelic
operations, must be received by the mind, unencumbered by
sinister reservations or suppositions, referring them to fictious representations, as opposed to positive and veritable
realities; for many unestablished, in the biblical reception
of divine and revealed truth, by reason of the superficiality
of their faith, are apt to consider that those marvellous exhibitions of omnipotent purpose, and prophecies of gracious
promise performed by angelic agency, of which they read in
the Bible, are to be regarded as the mere imagery, the gor



130         ATTRIBUTES AND CHARACTERISTICS.
geous drapery of a dream, the shadowy apparitions of optical illusion, because, forsooth, of the difficulty with which
they realise to themselves the actual existence of incorporeal
or spiritual beings; usually applying the term vision, in a
sense and manner contrary to its scriptural and intended
import-virtually interpreting the epithet as something intangible or not seen-a mental phantasmagoria, unreal, and
easily produced by a disordered state of the bodily functions,
affecting with a sympathetic morbidity, the workings of a
distempered brain. Such an anti-christian conclusion no
sincere believer in the declarations of an unimpeachable Inspiration can, for an instant, admit or venture upon; though
many are inclined to suppose that what the inspired writers
have described of what they have beheld and witnessed of
angelic beings and their miraculous interpositions, must be
understood as a sort of allegorical representation-a vehicle
for conveying to the mental perceptions of mortals, the designs
and purposes of the Divine will. With these phantomising
interpretations we entertain no sympathy, and therefore believe on the sacred authority of immutable and eternal truth,
that Daniel really saw with his bodily eyes the angels of
God, as also the stationed keepers at our Lord's sepulchre,
and the inquiring disciples after the resurrection of Christ
from the entombment of the grave, as in like manner we
shall all behold them when they attend the Redeemer's
second advent to earth, as He comes in " the glory of his
Father," surrounded by the splendid retinue of " holy
angels," amidst the inconceivable agitations and awful
solemnities of the judgment-day, at the assize of an assembled universe!
That God, if he please, can hold intercourse with his
chosen servants without the intermediate agency of angelic
interference, is proved by several instances interspersed




ATTRIBUTES AND CHARACTERISTICS.            131
throughout the Scriptures, but in some cases it has been His
pleasure to employ one or more of the heavenly hosts in his
communications with sinful humanity, and who has also
commanded his witnesses to record such supernatural and
superhuman interpositions for man's instruction and hope,
encouragement and comfort. And assuredly we owe it to
our Divine Teacher, to receive with the gratitude of reverential humility and undoubting credence, what Deity has
vouchsafed to reveal to us of the disinterested cheerfulness
with which benevolent angels are always ready to promote
the spiritual welfare and temporal interests of those who
put their trust in Jehovah, and repose implicit confidence in
the assurances of divine promises; persuaded that not one
thing contained in Holy Writ, dare we with impunity, presumptuously attempt to alter or impugn, which has been
given by the Inspiration of God, and most profitable for
doctrine, for reproof, for correction, for instruction in
righteousness,-and that to receive such a book of divine
origin, as. a volume of riddles, enigmas or allegories, and not
as a clear and comprehensive declaration of what we are to
believe, as well as what we are to do, would be a palpable
violation of the dictates of sober reason, as well as an egregious infringement of the precepts of an acquiescent faith.
For thus saith the Lord,-is the solemn AMEN OF TRUTH
IMMORTAL AND ETERNAL.*
* Could we better understand the angelical nature, properties, and perfection, and what converse and intercourse of these spirits is one with the
other, and with God, how they love and praise him, and how He communicates himself to them, we should have more worthy and awful thoughts
of God, the Maker and Lord of them,-we should have more worthy
thoughts of His power, wisdom, and greatness. Nor should we so easily
question his goodness, as now we do. When we hear of God's severity declared against ungodly ones, we are ready to say, Where is the goodness of
God if he will send the greatest part of men to hell, to be eternally torment



132        ATTRIBUTES AND CHARAOTERISTICS.
Consistently with our previous intimation, our intention
is, to adhere closely to the evidence presented to, and enforced upon, our consideration, by the several descriptive
statements furnished in the Bible, respecting the astonishing
and surpassing qualifications, and those noble and intellectual
faculties with which the holy angels are endowed, and. by
which they are empowered to accomplish the behests of Jehovah, according to those special purposes of providence
and grace, for the execution of which they have been delegated. In Genesis iii. 24, where angels are first mentioned under the title of cherubim, we learn they were dispatched, and divinely appointed to keep watch and guard at
the passage of the garden of Eden, to prevent any endeavor,
by the disobedient and fallen parents of mankind, of making the attempt for a re-entrance, being armed with the
majesty of a most terrific splendor, and the dreadful appearance of the glittering brandishings of a sword of flaming
fire; reflecting a glory, which, according to ancient Jewish
interpretation, probably furnished the archetype of the Shechinah, first, in the tabernacle in the wilderness, and afterwards in Solomon's magnificent temple. With this characteristic grandeur and awfulness, have angels frequently appeared to, and disappeared from, mortal vision.  The angel that
descended to roll away the stone (a large fragment of rock),
placed at the entrance of our Saviour's supulchre, presented
the personal spectacle of such a superhuman and ethereal
appearance, as to overpower with affrighted terror, the
Roman guard, who trembled and became as dead men:".for his countenance was like lightning, and his raiment
ed? Alas! God has myriads of creatures to glorify his goodness on, beside
those few mortals whose dwelling is on earth. There is a world of angels
as well as of men. Oh! glorify the God of angels, magnify Him.
Pneumatologia, 1701.




ATTRIBUTES AND CHARACTERISTICS.        133
white as snow; andfor fear of him the keepers became as
dead men."    d nd I saw," declares 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." Angels, beside the splendor of their appearance, are also endowed with amazing power, forcibly indicated by the names
of might and power, which, in several places of the Scriptures, are ascribed to them, and further established by the
corroborative testimony of the Psalmist, where King David,
inviting the choral celebration of heaven and earth, bursts
forth into the jubilant exclamation: Bless the Lord ye his
angels that excel in strength! A strong angel, and a
mighty angel, in the Apocalypse, are expressive and evidential of the same truth. Their great power is still
further manifested by reference to those extraordinary
achievements which they have performed in the execution of
the Divine commission. The destruction of the first-born
of Egypt was the work of an angel.  Two angels overthrew the abandoned cities of the plain-Sodom and Gomorrah, smiting its guilty and profligate inhabitants with
instantaneous blindness.  An angel destroyed, in three
days, three score and ten thousand persons out of Judah
and Israel, in consequence of the sin of David in numbering
the people. An angel slew, in a single night, of the army
of Sennacherib, an hundred four score and five thousand
men. In the Revelation of St. John, the irresistible potency of angels is represented by their holding and restraining the four winds of heaven; and as executing, in a long
series, the successive judgments of God upon this evil world.
In the twentieth chapter of the Apocalypse, a single angel
is represented as binding that fierce, strong, and malignant
spirit the dragon, that old serpent, the Devil, the prince of




134        ATTRIBUTES AND CHARACTERISTICS.
the power of the air, who has' so extensively and dreadfully
distressed this sinful and unhappy world, as casting him
into the bottomless pit, and setting a seal upon him, binding him with a chain, that he should deceive the nations no more, until the thousand years should be fulfilled.
Instances and exemplifications these, of the strength and
might belonging to no other intelligent creatures, and of
which humanity can only form very inadequate conceptions.
In 1 Chronicles xxi., what a splendid vision is there presented to us.-A  spiritual warrior with a drawn sword and
outstretched arm, of surpassing strength, glorious brightness,
and probably of prodigious magnitude, standing in mid-air,
extended over the holy city of Jerusalem, which lay in
beauty and repose beneath an evening sky. This is one of
the glimpses afforded us of what is perpetually passing
around us, but which our eyes are holden from seeing.  TWe
speak of casualties, of epidemics, of contagious disorders,
but we regard not the hand that with unerring fidelity deals
forth each mysterious dispensation, directed by the appointment of the Almighty Lord and Maker of heaven and earth.
The same absurd and presumptuous disregard to the delineations of the Bible has clothed evil spirits with fantastically frightful grimaces and grotesque figures, and
also invested the holy angels with a puerile childishness of appearance, wholly at variance with every scriptural representation. Baby faces between a pair of bird's
wings, destitute of bodies; slender girls with long and flowing ringlets, and the appendage of pinions well feathered
with silvery plumes,-these are the imaginary and inconsistent similitudes of things in heaven, which we are interdicted and warned from representing in such material shapes
and fanciful apparitions to our minds, so palpably destitute
of that terrible grandeur and ethereal glory with which God




ATTRIBUTES AND CHARACTERISTICS.         135
has invested those illustrious and beautiful ambassadors of
his rainbow throne and imperial sovereignty.
Our conceptions respecting the potential attributes of angelic beings may be yet further greatly assisted by a reference to those illustrative and surprising objects, selected
from  the natural history of the Scriptures, as described
with such superlative sublimity in the Book of Job, where
God, when answering the humbled patriarch out of the
whirlwind, sets before him a few of the representatives of
his Omnipotence, illustrated in the creatures of his workmanship. " The ocean, with its proud waves, and secret
springs, its garment of clouds and swaddling band of thick
darkness; the war-horse, with his neck clothed in thunder,
pawing in the valley and rejoicing in his strength, mocking
at fear, and swallowing the ground with fierceness and rage;
Behemoth, drinking up a river, and trusting that he can
draw up Jordan into his mouth, whose bones are like brass
and iron; Leviathan, making the deep to boil like a pot;"
-these are the handiworks of the Almighty, on which He
bids the patriarch to meditate, as exhibitions of His majesty
and glory; nor can it admit of a sober doubt that Jehovah
invests his celestial hosts with still more stupendous powers,
whilst waging constant battle with the myriads of apostate
spirits which environ and besiege the redeemed children of
faith and obedience-the heirs of salvation.
Another distinguishing attribute of the angelic nature is
their astonishing activity, referred to by the Psalmist, civ.
4, and cited by the apostle in Hebrews i. 7: Who malceth his angels spirits, and his ministers a flame of Jire.
The word in this passage rendered spirits, usually signifies
winds. In either sense the phraseology forcibly implies
the remarkable velocity of the beings described by it, who
are represented as moving with the swiftness of the winds,




136       ATTRIBUTES AND CHARACTERISTICS.
and operating with the irresistible energy of fire. The same
doctrine is emphatically inculcated in the frequent attribution of many wings to the cherubim and seraphim, and
other orders of angels; and although the language is symbolical, yet its intention is very apparent, as significant of the
celerity, and the alacrity with which they fulfil the missions of
divine command. The following narrative in the prophet
Daniel, exhibits this position with peculiar and unrivalled
force. 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. A.nd while I
was speaking, and praying, and confessing my sin, and
the sins of my people Israel, and presenting my supplication before the Lord my God, for the holy mountain
of my God; Yea while I was yet 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../nd he
informed me, and talked with me, and said, 0 Daniel,
I am now come forth to give thee skill and un'derstanding.
dt the beginning of thy supplication, 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 imagina



ATTRIBUTES AND CHARACTERISTICS.               137
tion, surpassing beyond 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 mortals. But
there is 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 cogent expression:"The speed of Gods (angels) time counts not."
No stronger exhibition can be required or presented, of
the rapidity of these celestial beings.*
Another peculiar and distinguishing attribute with which
angels are endued, is their unfading and immortal youth.
This peculiarity is beautifully pointed out by the name Boa,
living ones, applied to them by St. John, in the Apocalypse,
and by Ezekiel in his first chapter, as well as in several
parts of his prophecy. By this appellation we are instructed, that life is a pre-eminent and glorious constituent of
their nature-life as a peculiar property, and in a most distinguishing degree; the most perfect manifestation of that
quickening energy which Christ ascribes to the Father, and
challenges to himself, as an exclusive, appropriate, and
wonderful attribute of the Godhead.
The truth of the immortality of the angels is also beautifully exemplified and confirmed by the adolescent appearance
* Yet, notwithstanding the incogitable force and dexterity of spirits, the
theologists are of opinion that they are not of power to destroy any one element, or to pervert that constant order by which the fabric of the world is
guided and governed. Yet of their incredible celerity and strength, histories
are very frequent, both in the sacred Scriptures and elsewhere. We read
that the angel of the Lord took the prophet Habakkuk (as he was carrying
meat unto the reapers) by the hair of his head, and in the strength of the
spirit, in an instant, transported him from India to Babylon. —HEYwoODs
Hierarchie.
7




138       ATTRIBUTES AND CHARACTERISTICS.
of those which were seen by fMary, in the tomb of Christ.
These illustrious individuals were then, at least, four thousand years old; still they had the appearance of young men;
and in all that long succession of ages, had not undergone
the slightest indications of decay. Their youth, a bright
and beautiful 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 undiminished vigor. Even this representation may probably, after all, be only an imperfect
adumbration. The youth of angels, like their other attributes, is destined to refine, improve, and brighten forever.
This distinguishing and exalting feature of the angelical nature-their immortality,-was strikingly pointed out, by the
Great Teacher, during his sojourn upon the earth, whilst he
" tabernacled in the flesh;" when He disconcerted, by the
divinity of his answer,-as the Creator and Lord of angels,
-the captious inquiry and curious question propounded by
the infidel Sadducees, respecting the hypothetical marriage
of a woman with seven husbands,-" whose wife she should
be in the resurrection?" to which our Savior replied, that
those who should be counted worthy to obtain admission
into heaven, would neither marry nor be given in marriage; neither can they die any more; for they would be
equal to the angels, and are the children qf God, being the
children of the resurrection, subject to none of the changes,
and decays, and vicissitudes incidental to this mortal state,
where death reigns, and marriages are requisite to supply the vacancies arising from the ravages of mortalityand therefore necessary to prevent the entire extinction and
extirpation of the human family; but in the celestial kingdom, the redeemed of mankind will resemble the angels of
God, glorious, unchangeable, and immortal,-resplendeilt in




ATTRIBUTES AND CHARACTERISTICS.              139
the presence of Jehovah, and beatified in the eternal enjoyment of an unalterable felicity and unfading glory.
Another prominent, most distinguishing and superlatively
attractive attribute of the angelical constitution is the surprising and inconceivable extent of their knowledge and intelligence, arising from their proximity to the overflowing
and inexhaustible fountain of Divine wisdom and benevolence,-their closer and concomitant insight into the plans
and purposes of Jehovah, as connected with the sovereign
dispensations of his providence and the mysterious economy
of redeeming grace.
Doubtless, too, they have a great familiarity with our
thoughts and desires, circumstances and moral necessities,
and are delegated from the up-lifted throne of the Most High,
to render us important and needful aid in the services and
excursions of our faith, the prayers and aspirations of penitential supplication, and the retired meditations of a contemplative devotion,* being also well acquainted with the
favorites of heaven, as evidenced in the prophet Daniel, the
greatly beloved, on whose behalf they restrained the ferocity
of the ravenous lions into whose den the prophet had
been cast, by the impious and irrevocable decree of King
Darius.t
Amongst the ancient Jews, whose religious belief earnestly embraced and vindicated the doctrine of the existence
*MHlow gentle are the footsteps of angels! How tender their touch!
How soft their whispers! How courteous their hints to dull and weary
pilgrims in the wilderness! —AMtBROSE. Communion and Ministry of.1ngels, 1664.
f He had other company than the ravenous beasts, who were thus chained
back into the innocuous character they sustained in the garden of Eden, and
to which they shall again be restored, when the conqueror of death and sin
comes to reign over a renovated earth.-CHARLOTTE ELIZABETH. Principalities and Powers.




140        ATTRIBUTES AND CHARACTERISTICS.
and ministry of angels, the high estimation with which they
regarded the exalted and intellectual prerogatives of these
magisterial and celestial beings, is clearly indicated by the
proverbial expressions and sayings which were in general
use amongst them; illustrated in the stratagem and flattery of the wise women qf Tekoah to King David.  For
as an angel of God, so is my lord the king, to discover
good and bad; and my lord is wise, according to the wisdom of an angel of God, to know all things that are upon
the earth.-2 Sam. xix. 17-20. Nevertheless, our knowledge, even with the aid afforded us, by the partial disclosures
of Revelation, are very limited respecting the vast knowledge, sinless purity, and expansive benevolence, of these affable and amiable Immortals, either in relation to each
other, or to beings in the far off regions, and distant empires of the universe. The ennobling superiority of sagacity
and wisdom possessed by angels has been duly noticed and
largely expatiated upon in the exegesis of theologians, the
disquisitions of the philosopher, the breathing thoughts and
burning words of profane and sacred Poesy. The learned
and eminent expositor, Greenhill, in his Commentary on
Ezekiel, observes, " That the prophet was guided by the
spirit, and his cherubim hold forth the same parties to us,
that Isaiah's seraphim did to him. They had the likeness
of a man, verse 5. By their likeness to a man, is laid
before us, the rationality, knowledge, and understanding of
angels. They are the most understanding creatures in
heaven and earth. They have prophetical knowledge in
them, and a treasury of things that are past and done long
since. There is mention, Rev. iv. 6, 8, of four living creatures, the same with those of Ezekiel,.full of eyes before
and behind, because they see and know what is past, and
what is before them; their natural knowledge is great,




ATTRIBUTES AND OHARACTERISTICS.        141
being such excellent spirits. But besides that, they have
much revealed to them concerning God, Christ, the church,
and things contingent. Hence it is said, 1 Peter i. 2,
which things the angels desire to lookc into.  They understand partly by their essence, and partly by special communications to their understanding, as to ours. Angels
are good philosophers; they know the principles, causes,
effects, life, motion, death of natural things.-Rev. vii. 1,
2. They are great statists, and know the affairs of kingdoms.-Dan. x. 13.  Gabriel saith: I remained with the
kings of Persia; he became a courtier, and acquainted
himself with the affairs of Persia.
In his truly eloquent and thrilling discourses on this interesting and engaging subject, Dr. Dwight admirably represents the high intelligence of angels as one of the most
distinguishing features which adorn the character of these
bright, and noble, and heavenly beings, observing that
" Angels are endowed with the greatest intellectualfaculties, and of course are possessed of knowledge superior to
that of any other created beings. This character is represented to us in the Scriptures in many forms. The Living
ones mentioned by the apostle John, in the Book of Revelations, 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 all at once all
things within the reach of their understandings, 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 which appeared to Ezekiel by that prophet, is another ascription of
this character to angels. The face of a man was amongst




142       ATTRIBUTES AND CHARACTERISTICS.
the Jews and other eastern nations, 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 errors. Their faculties were at first such as became
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 of Cherub, orfulness of knowledge.
" They were such, in a word, as to become their other
transcendent attributes of power, youth, activity, and the
exalted station which they were destined to fill forever.
With the nature and extent of their faculties, has the place
of their residence 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 other 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 favor 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 Jehovah's especial intent in




ATTRIBUTES AND CHARACTERISTICS.        143
the creation of things by Jesus Christ (Eph. iii. 9, 10), and
peculiarly his manifold wisdom in his dispensations to the
church. No communication on his part, and no attainments
on theirs, can be imagined too great for this divine purpose,
or the goodness by which it was formed. In Matt. xxiv.
36, our Savior declares that of that day, not the day of his
coming to the destruction of Jerusalem, knoweth no one, not
even the angels in heaven. This appeal, if we understand
the passage in the common acceptation, can have force and
pertinency, 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."
Various writers, differing in the calibre and dimensions of
their minds, or ascending in the loftier flights of their imaginations, have been attracted into animated descriptions of
this ennobling and surpassing distinction of the angelical
nature. The Rev. John Wesley with admirable point suggests, " What an inconceivable degree of wisdom must they
have acquired, by the use of their amazing faculties, over
and above that with which they were originally endued, in
the course of more than six thousand years!" That they
have existed so long we are assured; for they " sang together when the foundations of the earth were laid." How
immensely must their wisdom have increased during so long
a period, not only by surveying the hearts and ways of men
in their successive generations, but by observing the works
of God,-his works of creation, his works of providence,
his works of grace! and above all, by continually beholding
the face of their Father who is in heaven.
The actual possession and abundant'advantages of
such means for advancing their intellectual acquisitions,




144        ATTRIBUTES AND CHARACTERISTICS.
is thus presented by Dr. Chalmers in his " Jstronomical Discourses: " God walked with our first parents in
the garden of Paradise, and there did the angels hold their
habitual converse;* and should unblotted innocence, which
charmed and attracted these superior beings to the haunts of
Eden, be perpetuated in every planet but our own, then
might each of them be the scene of high and heavenly communications, and an open way for the messengers of God be
kept up with them all, and their inhabitants be admitted to
a share in the themes and contemplations of angels, and
have their spirits exercised on those things of which we are
told that the angels desire to look into them; and thus, as
we talk of the public mind of a city, or the public mind of
an empire-by the well-frequented avenues of a free and
ready circulation, a public mind might be formed throughout the whole extent of God's sinless and intelligent creation
-and just as we read of the eyes of all Europe being turned
to one spot where some affairFof eventful importance is going
on, there might be the eyes of a whole universe turned to
the one world, where rebellion against the Majesty of Heaven had planted its standard; and for the re-admission of
which, within the circle of his fellowship, God, whose justice
was inflexible, but whose mercy he had, by some plan of
mysterious wisdom, made to rejoice over it, was putting
forth all the might, and travelling in all the greatness of the
attributes which belonged to him."
In the overtures of Divine compassion and the provisions
of Almighty grace, holy angels are invariably represented
as exercising a most deep and ardent solicitude, as connected with the salvation of mankind, wrought out in the
* Lord King, in his Morsels of Criticisms, expresses the idea, that some peiiod will arrive, when the communications of earth and heaven will be visible, and the angels of God descend and ascend to converse with men.




ATTRIBUTES AND CHARACTERISTICS,       145
Redemption effected by the Cross of Christ.  The Scotch
divine further observes, " It is an impressive circumstance,
that when Moses and Elias made a visit to our Savior on
the Mount of Transfiguration, and appeared in glory from
Heaven, the topic they brought along with them, and with
which they were fraught, was the decease he was going to
accomplish at Jerusalem.  And however insipid the things
of our salvation may be to an earthly understanding, we are
made to know, that in the sufferings of Christ and the glory
which should follow, there is matter to attract the notice of
celestial spirits; for these are the very " things," says the
Bible, "which the angels desire to look into."  And however listless we, the dull and grovelling children of an exiled
family, may feel about the perfections of the Godhead, and
the display of those perfections in the economy of the gospel; it is intimated to us in the book of God's message,
that the creation has its districts and its provinces; and
we accordingly read of " thrones, and dominions, and principalities, and powers;" and whether the terms denote separate regions of government, or the beings who, by a
commission granted from the sanctuary of heaven, sit in
delegated authority over them, —eten in their eyes the mystery of Christ stands arrayed in all the splendor of unsearchable riches; for we are told that this mystery was revealed
for the very intent " that unto the principalities and powers
in heavenly places, might be made known, by the church,
the manifold wisdom of God."
As a minor, yet additional confirmation of the exalted
and transcendent intelligence of angels, we produce the'
apposite allusions of apostolic averment respecting the utter
inutility of the most splendid mental endowments, as well
as the denounced inefficiency of the penetrative sagacity of
an intellectual philosophy, or the oratorial eloquence of a




146        ATTRIBUTES AND CHARACTERISTICS.
persuasive rhetoric, in lieu of the enlightened apprehensions
of an evangelical faith to understand the economy of grace
in the realized blessings of Redemption:-Though I speak
with the tongues of men and of ANGELS, and have not charity, I am become as sounding brass or a tinkling symbol..Jnd though I have the gift qf prophecy, and understand
all mysteries and all knowledge, and have not charity, I
am nothing. —1 Cor. xiii. 1, 2. But though we, or an
ANGEL.from heaven, preach any other Gospel unto you
than we have preached unto you, let him be accursed.
Gal. i. 8.
With augmented attractiveness, our subject now invites
us to consider-though within too circumscribed a limit —
the ennobling and radiant characteristics which adorn and
magnify the angelical nature. And as the firm foundation,
surest safeguard, and impregnable citadel of the unfading
and immortal excellencies of the angelical character we present to prominent view, their confirmed and consummate holiness. Throughout the Scriptures, instances are multiform.
and the evidence is abundant confirmatory of this delightful
and exalting truth. Holiness is the well-spring from whence
unceasingly flow the crystal streams of their beauty, their
morality, their sensibilities, and their unalloyed pleasures.
These elements and attributes of moral excellence and
celestial happiness are derived from this virtue which constitutes the imperishable beauty of the mind, and, is as
superior to the exterior grace of the body as the spirituality
of the soul is superior to the earthy tabernacle in which she
~resides. Virtue is the essential beauty and unfailing felicity
of the heavenly world; and while it engrosses the attachment and the homage of angels themselves, is regarded with
entire complacency by its divine author. In virtue, according to the decision of mankind, sinful as they are, is placed




ATTRIBUTES AD CHARACTERISTICS.         147
the moral grandeur and loveliness of intelligent beings, —
that which unbiassed reason approves; which is always excellent; which is uniformly the object of delight; which will
never change; and which will never cease to be desired.
This peculiar and distinguishing feature in the angelical
character will be better understood and enhanced in its
glory by the contrasted effects of its opposite principle, which
occasioned the apostaey of the fallen angels, revealed and
described in the apocalypse by St. John:.and there was
war in heaven: M.Jichael and his angels fought against
the dragon; and the dragon fought and his angels.
" FALLEN ANGELS were once possessed of this illustrious
attribute, and held the exalted station, which is now exclusively enjoyed by their fellows. Fallen -angels are still possessed,
in an eminent degree, of power, life, activity and knowledge; but they yielded up their holiness, when they revolted
from their Maker; and changed forever their character and
their destiny, by sinning against God. Sin converted them
into fiends, and made hell their habitation.  From sins
that dark and dreadful world derives all its gloom, sorrow,
and despair. Sin ushered it into being; raised its prison
walls; barred its iron gates; shrouded its desolate regions
in the blackness of darkness; kindled the fires by which it
is gloomily enlightened, and awakened all the cries, and
groans, and curses, and blasphemies, which echo through
its regions of sorrow. Sin changed angels, once surrounding the throne, and harmonizing in the praise of God, into
liars, accusers, calumniators, adversaries, and destroyers.
How amazing and dreadful the change! How loathsome,
how detestable, the spirit by which it was accomplished!"
" The mighty difference between Heaven and earth, angels and men, lies in holiness and sin.* Angels are holy;
* Sin made a sad and latable breach, both between God and men, and




148         ATTRIBUTES   AND CHARACTERISTICS.
we are sinful: their residence is happy; ours, in many respects, wretched. This world was originally formed to be a
delightful habitation; and at the close of creation, was by
God himself pronounced to be very good.  Man was once
immortal and happy; because he was just, kind, sincere,
humble and pious. What has the world, what has man,
gained by the change? The afflicting answer may be summed up in a word. God made the earth a beautiful image
of heaven; man, by his apostacy, has changed it into no obscure resemblance of hell. God made man a little lower
than the angels, and crowned him with glory and honor.
JMfan, being in honor, abode not, but became like the beasts
that perish."*
As a glorious manifestation of this principle in the constitution of the angelical character, obedience, is a conspicuous virtue, whereby they fulfil, with an alacrity, represented
in the expressive imagery of a flash of lightning, the gracious purposes, as well as punitive procedures of the Divine Will.
" Some may think it needs be to the angels loss to leave
heaven and God's presence there, to follow business in this
lower world and wait upon man; but no such matter.
They count it no loss to follow their master's work whereever it lie.t Neither is there an instance throughout the
Bible, where an angel appears to have acted independently
between men and angels too, yea, and between them and all creatures.Pneumatologia.
* DR. DWIGHT, (late President of Yale College, New Haven, Connecticut, U. S.) from whose masterly pand eloquent discourses in his System of
Theology, on this superlatively beautiful subject, I acknowledge, once for all,
that I have freely borrowed; and no writer that I have had the opportunity
to consult equals him, either in the felicity of his diction, the force of his
ratiocination, or the fertility of his chastened imagination.  G. C.
t Pneumatologia.




ATTRIBUTES AND CHARACTERISTICS.            149
of the divine command. Perfect submission to the authority, and cheerful performance of the behests of Jehovah,
is the unvaried and exemplary character of the heavenly
hosts. Thy will be done on earth as it is in heaven, in our
Savior's comprehensive formula of prayer, is declarative of
the joyous subordination which reigns with supreme harmony in the kingdom of heaven, and that encircles the
throne of Deity. Bless the Lord, ye his angels, that do his
commandments, hearkening unto the voice of his word, ye
ministers of his that do his pleasure, exclaims the devout
Psalmist, with the admiring emotions of expostulatory
praise.
Another most attractive feature in the formation of the
angelical character is their profound humility* and instructive meekness. In these great and ennobling virtues, how
affecting the contrast between sinful man and unfallen angels; for though greatly exalted above mortals, the illustrious inhabitants of the celestial world are unspotted by
pride, and vanity, the root of sin, and the stem of bitterness.
Haughtiness or vanity would instantly disrobe of all their
comeliness and glory the blessed spirits of the upper sanctuary, and cause them to resemble the worst and most odious
of all the creatures of God!
Who would not rather aspire to be clothed with the stainless, spiritual, and never-fading robe of humility and righteousness;-that faith, repentance, and love of the Gospel,
which compose the embroidered garment, the fine linen of
* Indeed there shines in them such a brightness of the majesty of God,
that there is nothing in which men might be more easily drawn, than with
a certain admiration, to fall down in worshipping them. This very thing,
St. John, in the Revelation, confesseth of himself, but he added withal, that
he received this answer, " See thou do it not, for I am thy fellow-servant,
and of thy brethren that have the testimony of Jesus: worship God." —AmBROSE, Communion and Ministry of A./ngels.




150       ATTRIBUTES AND CHARACTERISTICS.
the saints, wrought and made white in the heavens; —that
best and beautiful robe with which, in his father's house
every repenting and returning prodigal will be appareled
and adorned.
How beautifully are the humility and meekness, and
obedience of angels exemplified in the thrilling parable of
Dives and Lazarus, " presenting to our view a choir of these
illustrious and sympathising beings leaving the glory of
Heaven, and directing their flight to this forlorn and sinful
earth, to accompany and escort the departing spirit of
poor, despised, forgotten Lazarus, to the world of happiness and love; to point the way to that delightful region;
and to aid his trembling wing to the house and presence of
his Father and his God. What monarch, what noble, what
gentleman, what plain man would, willingly, have even attended his funeral?  Who would have received him, when
alive, into his house, powerfully as his sufferings pleaded
for relief? Who, much more, would have consented to become his companion? Who, still more, would have acknowledged himself his friend? Yet all this, angels did
not disdain.
Let us take to ourselves shame and confusion of face at
the remembrance of our pride of feeling and haughtiness of
heart. How often do we despise, neglect, insult, and trample under foot the disciples of Christ,-those who, in the
sight of God, are far better than ourselves! For what do
we despise them? Because, perhaps, their houses, their
persons, their dress, their wealth, or their talents are inferior to our own. We might, indeed, sometimes pity them
for these reasons, and be justified. But where shall we
find an excuse for despising them?"
But the most fascinating and radiant lineament in the
* Dr. Dwight.




ATTRIBUTES AND CEHARACTERISTICS.      151
portraiture of the angelical character, is, their unbounded
and affectionate benevolence;-LOVE, an essential adjunct
of their nature, —the atmosphere of their existence, —their
nearest approach to the most glorious of the attributes of that
Supreme Being denominated the God qf Love-the essence
of Redemption-the especial provision in the novel and
valedictory commandment of the Great Teacher, during the
days of His humiliation, when He tabernacled " in the flesh
for us -men and our salvation," to his persecuted and disconsolate -disciples recorded by St. John in his gospel, chap.
xiii. 34, emphatically the apostle of love,-the inexhaustible
fountain of terrestrial happiness and celestial felicity. The
very foundation of meetness for the beatitude of heaven,
must be laid in the principle of love, productive of a complete renovation in the moral faculties and sensibilities of
humanity.
The grand object which love proposes to accomplish, is
the communication of happiness. There is not a more amiable, attractive, or comprehensive idea of the Divine Being
any where to be found than that which is exhibited by the
apostle in three monosyllables-God is Love. He is the
uncreated and eternal source of all felicity, from which flow
the varied streams of joy which gladden the heart of angels
and archangels, cherubim and seraphim. To manifest the
exuberance of His benignity, the Almighty Creator willed
into existence the material universe to serve as an immense
theatre upon which to display to countless orders of sensitive and intellectual creatures, for their delight and comfort, the diversified blessings of His unlimited and spontaneous beneficence.
The excellence of love, as a principle in the moral and
intelligent system, bears a striking analogy to the law
of attraction in physical nature.  It draws into inti



152       ATTRIBUTES AND CHARACTERISTICS.
mate fellowship and hallowed union all holy intelligences
wherever dispersed, throughout the amplitudes of creation.
It assimilates and unites man to God, to the angels and
archangels-those glittering courtiers of heaven, the beautiful and beatified companions of our adorable Redeemer,
Jesus Christ!
Of this distinguished and attractive loveliness of character angels are supremely possessed. "Angels are sincere,
gentle, meek, kind, compassionate, and perfectly conformed
to that great moral principle communicated in the word of
our Lord, which he said: It is more blessed to give than
to receive. This sublime excellence, incomparably more
precious than gold which perishes, has in them been, from
the beginning, debased with no alloy, tarnished with no
spot, impaired by no length of years, and changed by no
weakness or imperfection.  Free from every defect, and
every mixture, it has varied with length of years, merely
towards higher and higher perfection, and shone not only
with undiminished, but with increased beauty and lustre.
There is no good which it is proper for angels to do, which
they are not habitually prepared to do. There is no kindness capable of being suitably exercised by them which they
do not in fact exercise. The more their faculties are enlarged, and the more their knowledge is increased, the more
their means of usefulness is multiplied; the more exalted
is their excellence, the more disinterested and noble their
dispositions; the more intense their benevolence, and the
more lovely and beautiful their character; the good which
they have already done, has only prepared them to do more
and greater good; and the disposition with which it was done
has only become stronger by every preceding exertion."
Associated with this elevating and bland distinction, angels combine in their character those magnanimous and sub



ATTRIBUTES AND CHARACTERISTICS.        153
limer virtues which constitute personal dignity and glory,
tempered and refined by consummate humility, as connected
with their intense love and undeviating apprehensions of
divine truth. Truth, which consists in an account of the
character and works of God,-subjects elevated above all
height, and extended above all limits; possessed of inherent
grandeur and sublimity literally infinite; fitted to awaken
in every mind formed with an understanding to perceive,
and a taste to relish them, great ideas and exalted conceptions; and calculated to inspire habits of thinking and feeling, of the most dignified nature. To these subjects angels
have already devoted themselves throughout a vast period of
time, with burning intensity and fervor. Their views have
all been formed without error, decay, or weariness; and their
relish for the objects of their knowledge has only been
strengthened by indulgence. Of course their progress in
understanding has been rapid, and their attainments have
been very great. Of course, also, their minds have been
continually expanded and ennobled by all the conceptions
which they have entertained concerning these wonderful
subjects.
With all the accumulated knowledge of their vast capacities and early history, angels supremely rejoiced when they
announced to our fallen, and sinful, and ruined race, the incarnation of Christ-the mystery of godliness-redemption for
a lost world; for on that wondrous and nation-desired event,
a multitude of the heavenly host sang Glory to God in the
highest, and on earth peace, good-will to men, Luke ii.
14; whilst our blessed Savior's declaration represents their
delight on the recovery of a penitent from his way of sin
and misery. " The conversion of sinners is the jubilation
of angels-heaven rings with the joy, and this plain sense
or meaning of Christ's words, that when they see the ranks




154         ATTRIBUTES AND CHARACTERISTICS.
and files of lapsed angels filled with new recruits of men and
women, penitent for their sins, this is matter of joy, of ecstatical joy to the holy angels of God. For there is joy in
the presence of the angels of God over one sinner that repenteth; Luke xv. 10, as if every convert was an addition
to their happiness. Whilst they praise God for such an instance of his goodness, they exult in the victory obtained
over the powers of darkness, and in the enlargement of the
Redeemer's kingdom.   They receive the young  believer
under their care, being commissioned to watch over him for
his protection and comfort.*
" Angels have kind propensions towards men, especially
good men, in this world, knowing these are of the same society and church with them; though the Divine Wisdom
hath not judged it suitable to our present state of probation
there should be an open and common intercourse between
them and us. It is, however, a great incongruity that we
should have strange, uncouth, shy, frightful or unfrequent
thoughts of them in the mean time. We should bear our
part in the joys of heaven; and when we are told there is
joy there, among the angels of God, for the conversion of
such, who are thereby but prepared to come to their assembly, we may conclude there is much for their glorification.t
It is their delight to attend upon the saints. They know one day that
they shall live together, and sing together, and rejoice together; they know
that the saints shall supply the room of the fallen angels, and when they
meet, Oh! the joy that will be betwixt them, knowing what Christ hath
done and suffered for them. The mystery of godliness is seen of angels,
yea, they are ravished in the very beholding of it, as a new and strange object; they look into, saith Peter,-their whole spirits are taken up with it, as
if it were the blessedest sight they could behold, and they are also ravished
at the work of our Redemption; how should they but with delight attend
the redeemed ones of Jesus Christ.-AMBROSE.
* ROBINSON-Scripture Characters.
t Rev. John Howe.




ATTRIBUTES AND CHARACTERISTICS.       155
" God is love, and he that dwelleth in love, dwelleth in
God, and God in him.1"-1 John iv. 16. Such is the testimony of the apostle regarding fallen men; but it is at least
equally true of the holy angels. " It doth not yet appear
what we shall be," the same apostle states, "but we
know that when he shall appear, we shall be like him,
for we shall see him as he is." —iii. 2. The vision of God
transforms the character; and what an influence must that
vision have upon unfallen angels? It is the present lot
of the angels, that they behold the face of our Father in
heaven, and it would seem as if the effect of this was to
form and perpetuate in them the moral likeness of himself;
and that thus a diffused resemblance to the Godhead is kept
up amongst all those adoring worshippers, who live in the
near and rejoicing contemplation of the Godhead. Mark
then, how that peculiar and endearing feature in the goodness of the Deity, how beauteously it is reflected downwards
upon us in the revealed attitude of angels! From the high
eminences of heaven are they bending a wakeful regard over
the men of this sinful world, and the repentance of every
one of them spreads a joy and a high gratulation throughout
all its dwelling-places. Put this trait of the angelic character into contrast with the dark and lowering spirit of an
infidel.
" The infidel, with his mind afloat among suns and systems, can find no place in his already-occupied regards for
that humble planet which lodges and accommodates our
species; the angels, standing on a loftier summit, and with
a mightier prospect of creation before them, are yet represented as looking down on this single world, and attentively
marking the every feeling, and the every demand of all its
families. The infidel, by sinking us down to an unnoticeable minuteness, would lose sight of our dwelling-place alto



156       ATTRIBUTES AND CHARACTERISTICS.
gether, and spread a darkening shroud of oblivion over all
the concerns and all the interests of men; but angels will
not so abandon us; and, undazzled by the whole surpassing
grandeur of that scenery which is around them, are they revealed as directing all the fulness of their regard to this our
habitation, and casting a longing and benignant eye on ourselves and on our children. The infidel will tell us of those
worlds which roll afar, and the number of which outstrips the
arithmetic of the human understanding-and then, with the
hardness of an unfeeling calculation, he will consign the one
we occupy, with all its guilty generations, to despair. But
he who counts the number of the stars, is set forth to us as
looking at every inhabitant among the millions of our species,
and the word of the Gospel beckoning to him with the hand
of invitation, and on the very first of his return is moving
towards him with all the eagerness of the prodigal's father,
to receive him back again into that presence from which he
had wandered. And as to this world, in favor of which the
scowling infidel will not permit one solitary movement, all
heaven is represented as astir about its restoration; and
there cannot a single son, or a single daughter, be recalled
from sin unto righteousness, without an acclamation of joy
among the hosts of Paradise.
The expansive range of angelic benevolence extends far
beyond the boundaries of human capacity and comprehension. Angels have indeed a mighter reach of contemplation than can be comprehended by mortal ken. " Angels can
look down upon this world and all it inherits, as the part of
a large family. Angels were in the full exercise of their
powers, even at the first infancy of our species, and shared
in the gratulations of that period, when at the birth of humanity, all intelligent nature gave a gladdening response,
and the morning stars sang together for joy. They loved us




ATTRIBUTES AND CHARACTERISTICS.       157
with the love which a family on earth bears to a younger sister; and the very childhood of our tinier faculties did only
serve the more to endear us to them; and though born at a
later hour in the history of creation, did they regard us
heirs of the same destiny with themselves, to rise along with
them in the scale of moral elevation, to bow at the same
footstool, and to partake in those high dispensations of a
parent's kindness, and a parent's care, which are ever emanating from the throne of the Eternal on all the members of
a duteous and affectionate family. Take the reach of an
angel's mind, but, at the same time, take the seraphic
fervor of an angel's benevolence along with it, how, from
the eminence on which he stands, he may have an eye upon
many worlds, and a remembrance upon the origin and successive concerns of every one of them; how he may feel the
full flow of a most affecting relationship with the inhabitants of
each, as the offspring of our common Father; and though it
be both the effect and the evidence of our depravity, that
we cannot sympathise with these pure and generous ardors
of a celestial spirit; how it may consist with the lofty comprehension, and the sweet breathing love of an angel, that
he can both shoot his benevolence abroad over a mighty expanse of planets and of systems, and lavish a flood of tenderness on each individual of their teeming population.'*
Oh! ye blessed spirits, by virtue of the untarnished perceptions of your cherubic knowledge, and the sympathy of
your seraphic benignity; full well ye understand, that affection, is no pretender; grief, no sophist; death, no
solemn fallacy; the Bible no romance of cunningly-devised
fables;-the warnings of perdition, and the overtures of salvation, no superstitious delusions. Full well ye know that
* DR. CHALMERS, Astronomical Discourses.




158         ATTRIBUTES AND CHARACTERISTICS.
ye have now struck, though with the gentlest touch, an.Eolian string in that Harp of Sorrow, which ye found suspended on the weeping willow of afflictive bereavement!
That beloved one, the apparition of whose saintly form, oft
I see, when entranced in the reveries of my day-dreams, and
during the sleepless vigils of nocturnal vision, resembled ye
in the adorning traits of your virtuous dispositions. Blessed
spirits! ye were no indifferent observers of the sacredness of
that parting hour, when after taking a farewell embrace of
the darling object of her maternal solicitude,-the expressive
type, and fragrant blossom of the rosy freshness of her unvarying love, prophesying from the loveliness of his infantile
character, that he would not be long absent from her bosom
-she softly wrapped around me the pure and radiant mantle of her ardent affection, whilst ye hovered around her dying couch and whispered* to her believing spirit, preparing
for its anxious flight, the assurance of divine favor, " Fear
not, I am with thee," -awaiting the summons of her Savior,
to waft her soul, upon the downy chariots of your swift and
golden wings, to the unfading inheritance of the upper
skies, as she ascended in faith, bright as the morning star;
in hope, serene as a summer's eve; in charity, joyous as
the bliss, and seraphic as the love of heaven; singing in
strains which, to the sanctified ear of a scriptural anticipation, are more ethereal, harmonious, and enrapturing than
were ever warbled by the fabled and expiring melody of the
classic and celestial Swan.
* If the notes of distant music wafted on the air to the ear can reach and
melt the heart and lift it from earth to heaven, as they often do, why cannot angelic whispers do the same l If the sighing of every evening zephyr
can move the strings of the heart, and produce a concord of the tenderest and
loveliest feeling, why cannot unseen angelic influences do what is thus done
by " the viewless spirit of a lovely sound -— SLACK, Ministry of the Beautiful.




I IN
44
1/1
TU~ESCORT OF ANGELS.
i~,~ ~~6;:r  "~....
~~~~~~~~~~~ 
~i ~      ~ ~~~~ ~~i.:?   J..
~~~~~~~~~
i~~~~~~~~~~~j
TH   E  S     OR OFAIOES








ATTRIBUTES AND CHARACTERISTICS.                  159
"Now, Saviour, now, my soul receive,
Transported from this vale, to live
And reign with thee above;
Where faith is sweetly lost in sight,
And hope in full supreme delight,
And everlasting love.7
Beholding, through the medium of the bright mirror of
faith, and as reflected in the revealing glass of Inspiration,
the resplendent halo of those moral excellencies which encircle the celestial worshippers of the upper sanctuarythose shining ministers of state which surround the sapphire
throne of the Majesty on High; well does it behoove us in
viewing the contrast of our disobedience, depravity, demerit
and degradation, humbly to adopt, in the prostration of admiring devotion, the impulsive exclamation of the Royal
Penitent: 0 Lord, our Lord, how excellent is thy name in
all the earth! What is man that thou art mindful of
him? and the son of man  that thou visitest him?  For
thou hast made him a little lower than the angels, and hast
crowned him with glory and honor.* Psalm viii. 1, 4, 5.
* The present note comprises the general opinion of the most able commentators and divines respecting the literal and spiritual meaning of the fifth
verse of this Psalm. He is made but a little lower than the angels;-lower, indeed, because by his body he is allied to the earth, and to the beasts
that perish,-yet by his soul, which is spiritual and immortal, he may be
truly said to be but a little lower than they. He is but for a little while
lower than the angels; for the children of the resurrection shall be no longer
lower than they. Luke xx. 36. He is endued with noble faculties and capacities. God gave him his beings-has distinguished and qualified him for
dominion -over the inferior creatures. Man's reason is his crown of glory;
let him not profane that crown by disturbing the use of it, nor forfeit that
crown by acting contrary to its dictates. He is invested with sovereign dominion over the inferior creatures, under God, and is constituted their lord.
This is such a display of the Divine love to us, vile sinners, as cannot be expressed or comprehended, but should be humbly admired and adored. Every
time we partake of them, we realize this dominion which man has over the




160          ATTRIBUTES AND CHARACTERISTICS.
REMARKS AND STRICTURES.
To hear marriage spoken of by those who have assumed the
Christian profession, (for in this matter, we renounce all intercourse with infidels, profligates, and socialists,) as a LOTTERY is
an awful outrage upon our natural instincts, a deliberate violence committed upon our reason, and an impious impeachment
of the wisdom and benevolence of God, who has circumvallated
and garrisoned the domestic constitution by the most efficient
provisions of our physical organization and the exquisite mental
and moral sensibilities of our nature;-whilst all the discord,
and concomitant infelicities which occur in this sacred enclosure
have, unquestionably, arisen from those who have gained admission therein, by the imbecility or stratagems of an odious treachery.  In the apostolic injunction, Be not unequally yoked, where
can be discovered the necessity of the chance or fatalism of a
pretended or affirmed sortilege?  If through the fatal influence
of family pride, the unhallowed lust of passion, the sordid love
of money, an immoral compliance with the artificial requisitions
of fashionable life, or an unauthorized submission to the urgency
of parental pertinacity, (for of all oppressions the most insidious
and contemptible is domestic tyranny,) an ill-starred marriage
works of God's hands; and it is a reason for our subjection to God, our chief
Lord, and his dominion over us."
The text, also, has a particular reference to Jesus Christ, as expounded
and illustrated by St. Paul, in Hebrews ii. 6-8, where, to prove the sovereign dominion of Christ, both in heaven and in earth, the apostle shows
that he is that Man, here spoken of, whom God has crowned with glory
and honor, and made to have dominion over the works of his hand. The
greatest favor ever manifested to the human race, and the greatest honor
ever put upon human nature, were exemplified in the incarnation and exaltation of the Lord Jesus; these far exceed the favors and honors done us
by creation and Providence, though they also are great, and far more than
we deserve.  In this, every other instance of Divine condescension is
eclipsed,-all our thoughts are swallowed up, and our contemplations must
issue in wonder, love, and praise."




ATTRIBUTES AND CHARACTERISTICS.              161
is effected, all the unhappiness and vicious consequences accruing
therefrom, —like the unalterable law of cause and effect,-is exclusively attributable to the gross prostitution of that divine
ordinance instituted by Jehovah himself, in the garden of Eden,
when unpolluted by the stain and crime of man's disobedience,
involving all the disastrous results which have flowed therefrom.
"Sacred wedlock! law of heaven,
By wisdom framed, in mercy given;
The spring, whence all the kindred ties
Of parents, children, brethren rise!
Curs'd be the lusts that violate
The honors of the married state;
The Lord himself in wrath severe
Will judge the vile adulterer."
The spirit of the apostolic injunction, likewise, clearly denounces the unnatural and indecorous affinity of blooming womanhood with decrepid senility, originating either in the promptings of mercenary motives, or the unseemly indulgence of amorous propensities. Equally abominable in the sight of a holy
God, must be the intentions and conduct of those who think
to assume the momentous responsibilities of the ministerial
office, with the ostensible or avowed design of converting the
pulpit into a stepping-stone for personal aggrandizement and
social elevation, through the medium of an advantageous, though
insincere, matrimonial alliance; while some have even gone
so far as to desecrate the solemn sacrament of the Eucharist for
the accomplishment of a similar purpose; neither are those
clergymen free from reprehension, who, apparently unimpaired in physical strength and mental faculties, retire to
the fashionable residences of watering places and summer resort, from  the stated performance of ministerial labors; as
soon as they have secured the otium cum dignitate of a petticoat pension.
8




162        ATTRIBUTES AND CHARACTERISTICS.
What an offensive spectacle in the sight of God, Angels, and
Christians, is the frequent exhibition of ecclesiastical coxcombs,
whether in the adolescence, maturity, or decline, of their ministerial functions, that when they should be wooing a soul, they
are evidently more anxious to court the admiration of their
persons, manifested in the bestarched cravat, the becurled periwig, preparatory attitudinizing, the studied display of the perfumed cambric, dangling from the trimmed digits of the bejewelled fingers of a bepoulticed hand. The subtilty and malignity of Satan, the magnitude and grievous effects of sin, the
priceless boon of Inspiration, the blood-bought gift of Redemption, and the sacred influences of the Holy Ghost cannot tolerate
such solemn mockeries!
If, in the foregoing remarks, the writer is considered to have
indulged in observations too severe and outre, he would recommend his censurers to consult the sentiments and strictures of
that extraordinary theologian, the late Robert Hall, who invari
ably placed in juxtaposition-side by side-with vulgarity, affectation, buffoonery, pride, vanity, and pharisaism in the sacred
desk-Satan, his angels and allies.
The extravagant expense for the ostentation of personal pride
and social importance displayed in the fitting up, and auctioneering, for the most fashionable pews, in professing Christian
churches, are also very serious abominations, converting the
House of God-the house of prayer. into a house of merchandise,-a den of thieves. —Matt. xxi. 12, 13.
DESCRIPTION OF THE PLATE.-The plate represents the
escort of a departed believer to the gate of heaven. The conducting angel, being preceded by the announcing angel, on the
banner of whose trumpet are given those passages which constitute the credentials or passport of Faith, and which, upon being presented to the receiving angel, the portals of the city of
the heavenly Jerusalem are instantly thrown open for the ad



ATTRIBUTES AND CHARACTERISTICS.        163
mission of their charge. Lower down, is a guardian angel, surrounded by happy cherubs, conveying the son of the departed
to the Paradise above; upon the drapery of whose ethereal
vestment is inscribed that passage upon which is founded the
doctrine of infant salvation, for the reception of such juvenile
inhabitants amongst the angels of God.




RESIDENCE AND  SOCIETY.
IN the unwearied and exhilarating progress of our advancing and animating inquiries respecting the spiritual nature,
exalted rank, amazing attributes, and beautiful characteristics of celestial intelligences, we have now arrived at an
important point of our elevating and delightful theme,
requiring the sober and serious consideration of the local or
constituted residence of angels, usually denominated Heaven; and which is variously represented in Scripture-as
the city of the living God,-the resplendent habitation of
the innumerable company of angels,-the magnificent palace
of the celestial Jerusalem,-the bright mansions of the incorruptible, unfading, and eternal inheritance of the saints
in light,-the holy and glorified throne of Redemption and
the Godhead,-the sacred Mount Zion and upper sanctuary
of the Christian church, resounding with the triumphant
hallelujahs of the ransomed inhabitants, victorious over
Satan, sin, and mortality,-THE AUGUST AND EFFULGENT
SHECHINAH OF ETERNITY.
Various and momentous as are all the revealed communications of the Bible, it is a striking circumstance, eliciting
admonitory reflections, that scarcely anything is taught us in
Holy Writ concerning any of the worlds included under the
general name of Heavens, except the Supreme Heaven.
The reason for which, it is not difficult to ascertain, being
found in the truthful conviction that whatever information
might have been given or knowledge attained respecting




RESIDENCE AND SOCIETY.             165
them, would, after all, be the mere gratification of curiosity,
incapable of being directed to any valuable end, as connected with our advancing holiness, or promotive of our spiritual
edification; for, under the fluctuating and deceptive influence of this powerful principle, in all probability we should
have been diverted by such communications, if they had
been made, from the thoughtful reception of those solemn
and glorious verities which ought to occupy our thoughts, as
more needful in the attainment of those things which accompany salvation. Few affections of the human mind exert a
stronger influence over its conduct than curiosity. Welldirected, and cautiously kept within proper bounds, it is
eminently profitable to man, by prompting him unceasingly
to useful inquiries, improvements in knowledge, and discoveries in science; but when suffered to wander without
restraint, it conducts to mere gratification, hazardous to the
real interests and eternal welfare of the soul.
But with the Heaven of Heavens we have a continual and
most important concern.  This glorious and  delightful
world is the place to which all our ultimate views are
urgently directed by our Maker, God, and Saviour,-the
blissful home to which a merciful and gracious Jehovah
invites us to look, as our final rest and rescue from trouble
and temptation; and the final seat of all the enjoyment
which we are capable of attaining. With its illustrious and
benevolent inhabitants, we shall, if we are wise, become
familiarly acquainted and intimately united, and shall live
in the midst of them, through ages which cannot end. Of
this world, therefore, and of those happy and dignified beings
who dwell therein, it has pleased an All-wise God, in the infinite condescension of his loving-kindness, to furnish us
with information beneficial, various, and extensive, unfolding
to our view the character of its noble inhabitants and attrac



166                RESIDENCE AND SOCIETY.
tive intercourse,-its sublime occupation, its gorgeous scenery, and inconceivable beautitude!
The word heaven is variously applied in different passages
of the Bible. It is employed in reference to God, as in
Daniel iv. 26.   Until thou  know, that the  heavens do
rule.  To angels;-The heavens are not clean in his sight,
Job xv. 15; in which passage, some commentators have
supposed that an intimation is given of the fall of Lucifer.
To the Christian church: —There was war in heaven,
Rev. xii. 7,* implying the struggles and conflicts of the
primitive saints and of Christianity. To a great height, the
cities are great and  walled up  to heaven; —to  distin* By the woman in heaven, in the first verse of this chapter, some commentators understand the Christian church, and the man child brought forth
by her, the first Christian emperor. The war in heaven, the persecutions
which prevailed in the early history of Christianity. Michael and his angels, the confessors and champions of the gospel. The dragon and his angels, the idolatrous and bloody tyrants of Rome, pagan and papal, including
every species of hostility against Christ and his disciples. The casting out
of this dragon, was the overthrow of idolatry when the heathen lost the
throne. The accusations of the brethren, those abominable, but altogether
groundless, calumnies cast by the worshippers and slaves of the dragon upon
the Christians and their religion. And the wrath of the dragon or devil,
when thus subdued, exerted itself in the violence of some succeeding emperors, the heresies and discords sown among the members, and churches of
Christ, and all the miseries consequent on the inundation of barbarous nations which tore in pieces the Roman empire itself. It is certain, also, that
Christians, in the time of Constantine, thought the prophecy contained in
this chapter was plainly fulfilled, by the great and baneful event of Constantine's advancement to the imperial throne of the Roman empire; the
emperor's statue being set over his palace gate, representing him as trampling on a wounded dragon. Even Constantine himself, in his epistle to
Eusebius, speaks of his conquest of Licinius, as the downfall of the dragon and
the restoration of Christian liberty to all men.
t The people of the East anciently raised up the walls of their city so
high, as not being liable to be scaled, they considered themselves perfectly
secure from all external invasion. The same simple contrivance, is to this




RESIDENCE AND SOCIETY.                    167
guished glory.  How  art thou fallen from  heaven, 0 Luci-.fer, Son of the JMorning,*-the firmament or expansion
over our heads, in which are set the sun, moon, and
stars;-the kingdom prepared before the foundation of the
world;-the building not made with hands, eternal in the
heavens;-the inheritance incorruptible, undefiled and that
fadeth not away; the heavenly city which hath no need of
a candle, nor the light of the sun or the moon to enlighten
it, for God and the Lamb  are the light thereof, and into
which nothing that defileth can enter, being the blest abodes
of purity, of knowledge, of triumph, where there are blessed
companions and blest employ.
In the Scriptures the epithet Paradise is frequently applied to portray the distinguishing and superabundant felicity of heaven; and it is worthy of particular observation,
that the word Eden, which imports extreme pleasure and
delight, was often used by the inspired penmen of the Old
day, deemed a sufficient guard from the attack of the marauding Arabs. Up
to heaven, was an oriental hyperbole or proverbial expression.
* Kings, princes, and rulers are sometimes represented by the heavenly
hosts, and figuratively compared to the sun, moon, and stars.  By Lucifer,
in the above text, we are to understand, metaphorically, the king of Babylon, who outvied the other potentates of the East, as much as the morning
star, by virtue of its peculiar brilliancy, outshines all other constellations in
the firmament. The expression, also, doubtless alludes to the fall of Satan,
the prince of the apostate angels, described by our Saviour, and recorded by
the evangelist, Luke x. 18. I beheld Satan, as lightning, fall from heaven.
The title of son of the morning, is common both to the morning star and to
an angel; the angels being styled, in Job xxxviii. 7, morning stars. The
fall of the apostate angels is not directly recorded in the Old Testament;
but it is implied in the distinction which the inspired writers make between
good and evil spirits, and is sometimes alluded to by the prophets, when
they threaten destruction to proud and violent tyrants, who, in imitation of
the pride of the devil, exalt themselves against God and his truth, and are
the instruments of Satan in promoting idolatry and wickedness in the
world.




168             RESIDENCE AND SOCIETY.
Testament, to denote places which were either remarkably
fruitful in their soil or enchantingly agreeable in their situation; in connection with the striking coincidences of divine
Revelation, which opens and shuts with such corresponding
and joyous subjects of contemplation. The Bible begins with
the Mosaic description of the terrestrial Eden, and closes
with the apocalyptic representation of the glories, magnificent grandeur, and exuberant happiness of the celestial
Paradise.
Eden was remarkable for a river which issued from it;
in like manner St. John describes, in the heavenly Eden, a
pure river of the water of life proceeding from the throne of
God and the Lamb. Each was adorned by a tree of Life,
prolific with fruit, which grew in the midst thereof. These
various analogies, as well as other similitudes, are evidently
designed to teach us that Jehovah purposed, in the redemption of the second Adam, the Lord from heaven, to restore
to his people a more perfect and enduring state of bliss than
that which was forfeited by the sad and fatal disobedience
of our first parents.  In the closing chapters of Revelation
St. John appears embarrassed and overpowered when he
desired to exhibit the splendor and magnificence, the beatitude and glory of the holy and heavenly city;-its walls are
jasper, high, deep, and wide;-its streets and dwellingplaces of pure and pellucid gold, whose foundation and
pavement are precious stones, with its twelve gates, each a
pearl, watched and attended by angels.
In condescension to our limited faculties, and to aid our
inadequate conceptions of invisible or spiritual things, St.
John reiterates his splendid allusions to the heavenly metropolis, by reference to the holy city of Jerusalrem, the pride
of the Jews and the glory of the whole earth. And to express its perfect symmetry, excessive beauty, and the com



RESIDENCE AND SOCIETY.            169
plete safety of its inhabitants, it is said to be four square,
and to be surrounded by a wall, great and wide. It had
three gates on every side, to intimate, that from all quarters
of the globe there is a way opened to heaven for such who
are suitably qualified to become its denizens, gathered from
the east, and the west, the north, and the south, to dwell
together, enfranchised with the privileges of the kingdom of
God.  On these gates were inscribed the names of the
twelve tribes of Israel, to signify that none but the true
Israel of God will be allowed admission within its sacred
precincts; whilst on the twelve precious stones which composed the foundation of the city walls, were engraved the
names of the apostles of the Lamb; implying that the
church in heaven, like the church on earth, is built upon the
foundation of the apostles and the prophets, Jesus Christ
himself being the chief corner stone.
The word Paradise occurs three times in the Old Testamerrt, where it is employed to express the high culture of
beautiful gardens, fruitful orchards, and enchanting scenery;
likewise in the New Testament, in relation to heaven, in the
affecting spectacle of our Saviour, during the agonies and ignominy of the crucifixion, when he imparted the gracious
promise to the penitent thief on the cross: To-day shalt thou
be with me in Paradise. The ecstatic declaration of the
apostle: How that he was caught up into Paradise, and
heard unspeakable words, which it was not lawful for a
man to utter;-the animating assurance afforded to the
faithful warrior in the Christian warfare: To him that overcometh will I give to eat of the tree of life, which is in
the midst of the Paradise of God.
Not only in Scripture terminology is this appellation employed, as a synonyme to convey the idea of the most exquisite pleasures and consummate beatitude which reign
8*




170              RESIDENCE AND SOCIETY.
supremely in heaven, but the pagan world and ancient mythology attempted similar representations respecting the
heaven of their gods, heroes, statesmen, philosophers, poets,
and all those deemed worthy of an apotheosis, as a spot of
peculiar and entrancing blessedness, which they situated in
some far distant and lovely island, unvisited by mortals, or
else their imagination placed it in the Hesperian gardens of
their Elysian fields, which their fancy beautified with beds
of odoriferous flowers, embowered walks, spicy groves, and
shrubberies of aromatic sweetness, quiet valleys and crystal
streams, sparkling fountains and unclouded skies, fanned
by perfumed zephyrs, upon whose aereal wings floated, in
unearthly melody, the harmonious chants of the matins and
vespers of the blest.
But we eagerly return from this digressive reference to
the dark superstitions of benighted heathenism, the classic
philosophy of polished Greece, and the elaborate mythology
of martial Rome, to some more appropriate reflections upon
the spirituality of the heaven of Christianity; and amongst
the ineffable advantages which will attend our introduction
into heaven, will be the inconceivable opportunities which will
be offered to our renovated perceptions, of a more satisfactory
knowledge and deeper insight into the inscrutible mysteries
of Divine Providence, and the economy of all-mighty grace.
In heaven* our knowledge and attainments will brighten
and expand in proportion, in glorious correspondency to the
inconceivable and amazing advantages of the celestial state.
Even in the present probationary and progressive steps of
our fallen condition, aided by the astonishing discoveries of
* If the mind of an infant can expand, during the lapse of years, to the dimensions of a Newton's mind, notwithstanding all the unfavorable circumstances in which it is here placed, why may it not, during an eternal residence in heaven, with the omniscient, all-wise God for its teacher, expand
so far as to embrace any finite circle whatever.-DR. PAYSON, Sermons.




RESIDENCE AND SOCIETY.             171
divulging science, what rapid advancement has recently been
made in our apprehensions of the wonderful and hitherto
hidden secrets-the sublime and surprising arcana of the
natural world and physical nature. An acquaintance with
the mineral kingdom has imparted to man the power of subduing the earth, and appropriating her productions for his
use and comfort. From the science of astronomy, accompanied with an insight into the properties of the magnet, he
has derived the ability to traverse the wide and tempestuous
ocean, converting it from a separating barrier, into a connecting medium of brotherly intercourse, with the numerous
families of the different nations dispersed over the surface
of the terraqueous globe. A familiarity with the principles
of aerostation, enables him to ascend and float in the subtle
element of the circumambient air, and penetrate the clouds,
until he becomes invisible in the distant regions of atmospheric space, enveloped in the variegated and elegant curtains of the starry firmament of the solar system; so that,
by the auxiliary information of analogy, drawn from the study
of prying science, the rich and beauteous provinces of instructive nature, we are assured that when we dwell with
celestial intelligences, our spiritualized perceptions will be
rendered capable of reaching the loftiest attitudes of angelic
sagacity and knowledge; for says our Saviour: The children of the resurrection-the children of God, will be equal
to the angels,-on the same equality with them in glory,
honor, dignity, felicity, and immortal wisdom.
The noblest, more important, and by far the most attractive view of the angelical residence, is derived from the
consideration of its being the especial dwelling-place of
Jehovah, and which in the Scriptures is frequently styled
the HIeaven of Heavens, the holy Mountain, the House of
God, the favorite habitation chosen by Deity, where God




172               RESIDENCE AND SOCIETY.
displays the manifestations of His glory and effulgence in a
manner superior to any other place in the circle of the universe. It is also called by the pre-eminent distinction of
the locality, The throne of God, the seat of universal and
endless dominion, where the Divine authority is peculiarly
exercised and made known, and the splendors of the Divine
government exhibited with inconceivable lustre and grandeur.
It is likewise distinguished as being the blissful residence
of his most favored creatures-the saints who are redeemed
by the blood of his Son, and of the innumerable company
of angels which stand round about the throne. As the
centre of consummate holiness, radiating virtue, and Divine
communications, it appears with transcendant beauty and
glory; where the divine principle shines without alloy, and
flourishes in immortal youth; where the finishings of Almighty workmanship and the endless diversities of omniscient skill are exhibited in the most exquisite forms, and in
the last degrees of refinement and perfection; the ocean
from which all the streams of infinite wisdom and goodness
proceed, and into which they return, flowing with the unfathomable depth and inexhaustible fullness of joy everlasting, and pleasures for evermore!
The resplendent throne of God may further be considered
as the capital of the universe.* " From this glorious centre
* There is an astronomical idea which may help us to form conceptions of
this glorious high throne, which is the peculiar residence of the Eternal; it
being highly probable, if not certain, from minute observations on the nature
of the law of gravitation, and other circumstances, that all the systems of the
universe revolve round one common centre, and that the centre may bear as
great a proportion in point of magnitude, to the universal assemblages of systems, as the sun does to his surrounding planets; and since our sun is five
hundred times larger than the earth, or all the other planets, and their satellites taken together, on the same scale, such a central body would be five




RESIDENCE AND SOCIETY.                   173
embassies may be occasionally dispatched to all surrounding
worlds, in every region of space. Here, too, deputations
from all the different provinces of creation may occasionally
assemble, and the inhabitants of different worlds mingle with
each other, and learn the grand outlines of those physical
operations and moral transactions which have taken place in
their respective spheres. Here may be exhibited to unnumbered multitudes, objects of sublimity and glory, which are
no where else to be found within the wide extent of creation.
Here intelligences of the highest order, who have attained
the most sublime height of knowledge and virtue, may form
the principal part of the population of this magnificent
region. Here the glorified body of the Redeemer may have
taken its principal station, as the head of all principalities
and powers, and here likewise Enoch and Elias may reside,
and according to the general tenor of Scripture, where God's
throne is, where Christ in his glorified body is, in this royal
city of the King of Kings, and there is also the home of the
sainted dead. *
The residence of angels is also denominated, by way of
eminent distinction, the third heavens, the holiest of holiest
hundred times larger than all the systems and worlds in the universe. Here
may be a vast universe in itself-an example of material creation exceeding
all the rest in magnitude and splendor, and in which are blended the glories
of every other system. If this is in reality the case, it may with most emphatic propriety be termed the Throne of God.-DR. DICK. Philosophy of
Religion.
* DR. CHALMER7S Astronomical Discouirses.
t The most exact representation of the heavenly world (considered as a
place) that was ever given to men, was the ancient tabernacle, formed after
the pattern given to Moses in the Mount. That magnificent and divine
pavilion was the emblem and the type of heaven itself, and built by Moses
partly to be a place of Jehovah's visible residence, as the King of Israel,
and partly to be the centre and medium of that solemn worship which the
Jewish people were required and enjoined to render to him. Within the




174                RESIDENCE AND SOCIETY.
in which converge and are concentrated all the most glorious manifestations and displays of the divine Majesty; rendering the celestial scenery worthy of the infinite merit and
purchase of the Son of God,-worthy of the most enlarged
desires, anticipations and hopes of the redeemed,-the
amazing theatre in which an eternal providence of progressive knowledge, power and love, and all the diversities of
virtuous intelligence,-all the  forms and hues of MIoral
Beauty, will brighten in an unceasing gradation, and where
the harmonious anthems of gratitude and praise, love and
enjoyment, will eternally resound.
This ineffably delightful spot, an apostle has enchantingly
represented as the new heavens and the new earth, wherein
dwelleth righteousness;-where God will wipe away all
tears from every eye, where there shall be no more death,
neither sorrow, nor crying, neither shall there be any more
pain; for the former things are passed away; and amongst
its various and peculiar privileges will be access to the tree
second veil of this tabernacle called the sanctum sanctorum, or holiest of
holies, Aaron was forbidden access at all times. Within its sacred enclosure were deposited the golden censer, and the ark of the covenant overlaid with gold, wherein was the golden pot that had manna, and Aaron's
rod that budded, and the tables of the covenant, and the cherubim of glory
in which God dwelt in the awful cloud that overshadowed the mercy-seat;
so in like manner He resides, in the holiest of all in the heavens, as he does
not in any other part of the universe. Behold the heaven is his throne and
the earth is his footstool. Heaven is the centre of his operations, and perhaps we might say, of his essence.
God, who only gave six days to the work of creation, employed forty
days in giving instructions that the tabernacle might be made. For that in
which the representation of the world of grace was manifested was by far
the most wondrous work. One chapter alone is occupied by Moses in describing the structure of the visible world; more than six in explaining that
of the tabernacle; thus we are taught, that the latter is no less to be attended to than the former, since from considering thereof the marvels of Christ
are made known to us.-WVIrsius.




RESIDENCE AND SOCIETY.                      175
of life, denoting'a state of immortality.  " Blessed indeed are
they who do his commandments, that they may have right
to the tree of life, and may enter in through the gates into
the city."
Notwithstanding our imperfect and inadequate perceptions of the incomprehensible glories of the heavenly state,
sufficient has been graciously revealed,* to animate the
ravished soul, during her terrestrial sojourn in the tabernacle of this present life of darkness and doubt, dangers and
despondency, distress and death, to urge her continually to
chant the sonnet of devout aspiration, grateful and adoring praise:
"Who, who would live alway, away from his God;
Away from yon heaven, that blissful abode,
Where the rivers of pleasure flow o'er the bright plains,
And the noon-tide of glory eternally reigns!
Where the saints of all ages in harmony meet,
Their Savior and brethren, transported to greet,
While the anthems of rapture unceasingly roll,
And the smile of the Lord is the feast of the soul!"
*The Christian, however, must propose these questions to himself:
" Amidst all this waste of worlds,77 where is the heaven of his religion?
Where is the abode of the body of Christ, which visibly ascended into another place through the firmament above us? The Christian cannot be defrauded of his consolations by the powers of the telescope, nor the loftiest
flights of imagination. The God who made the noble universe, gave also
Christianity to man, to direct him to an existence in a state of immortality.
But if there is a state, or condition, there must also be a place in which we
must dwell; and that place we are repeatedly assured, is the same place
which the body of Christ now possesses. If St. Stephen was permitted
to see the Shechinah, preparatory to his being stoned, his visual faculties
shall have been so strengthened that the inconceivable distance between
earth and heaven was, as it were, annihilated. St. Stephen, filled with the
Holy Ghost, saw, in the flesh, his blessed Redeemer. The heaven of
heavens was brought near to man, and the first Christian martyr was enabled to behold it, as a pledge and earnest of his own immortal happiness;
and through him a pledge to all those who by the same faith shall offer




176             RESIDENCE AND SOCIETY.
But we hasten to offer a few brief and concluding observations regarding the attractive society and inviting associations of the celestial state; and which will consist of those
glorious spirits who have stood fast in their original integrity,
have never swerved from the allegiance of their loyalty to
the Majesty enthroned upon the illimitable circle of universal empire. The children of the resurrection, the children of God, will hold friendly and intimate intercourse with
the purest and most fascinating, the most amiable and lovely
intelligences that were ever created, as the representatives
of the exuberant beneficience and supreme holiness of Jehovah-whose obedience has never been disturbed by a
single emotion of rebellious feeling-whose characters have
never been tarnished by one solitary stain of impurity —
whose eyes have never been sullied by one momentary tear,
and whose hearts have never been seduced by the influence
of temptation. As objects of contemplation, angels present
to us the delightful spectacle of inherent light, beauty, and
greatness. These noble and illustrious beings never indulge
in sloth, deceit, wrath, malice, envy, or impiety. " Angels
never cheat, corrupt, betray, or oppress.  Angels never
profane the name of God, perjure themselves, ridicule sacred
things, insult the Redeemer, resist the Holy Ghost, nor
deny the being, the perfections, the word, or the government
of God. Angels never consume their time in idle amusements, or guilty pleasures; never slander each other, never
quarrel, never make wars, and never desire or plunder each
other's blessings."
In the survey of those beauteous and resplendent excellencies which, like an ethereal and radiant garment, surrounds and adorns the character and conduct of these lovethemselves living and acceptable sacrifices to God.-DR. CHALMERS,.Astronomical Discoveries.




RESIDENCE AND SCCIETY.                  177
ly and affectionate,* immaculate and impeccable inhabitants
of the skies, and worshippers in the temple and within the
veil of the upper skies, well may Poesy, animated and inspired by such an array of moral virtues, burst forth into
the sacred aspiration" In such society as this,
My willing soul would stay;
And sit and sing herself away
To everlasting bliss."
Another most cheering, elevating, and unspeakably attractive view of the society of heaven, is presented and
urged in the joyous expectation and animating desire of
meeting and mingling with the most excellent characters
that have ever appeared upon the face of this ruined world,
— patriarchs, prophets, apostles, martyrs, and the redeemed, "gathered out of every kindred, and people, and
nation, and language, and tongue," purified from  every
earthly imperfection, divested of all infirmity, and clothed
with the lustre of the spiritual body-a glorious community,
which, in the comprehensive and descriptive declaration of
the Scripture, is styled the general assembly and church qf
the first born, and the spirits of just men made perfect.
How enrapturing, too, the thought and belief, that we
shall there greet in the beauty of holiness, and the worship of the liturgical services of the upper sanctuary, those
endeared objects of affection-the desire of our eyes-and
the children of our love, who have preceded us to the kingdom of glory, delivered from all the infelicities of those dis* There is not a single reason to believe that angels ever exercised, even
in one instance, personal resentment against the basest and most guilty child
of Aldam; or a revengeful thought against the most depraved inhabitant of
hell. No provocation is able to disturb the serenity of their minds. No
cloud ever overcasts their smiles, or intercepts the clear sunshine of their
benevolence.-DR. DWIGHT.




178               RESIDENCE AND SOCIETY.
ciplinary and afflictive dispensations incidental to our present state of existence in this sin-disordered world,-to greet
them in those bright and celestial mansions, where the exercise of the refined sensibilities of our spiritualized nature
will be liable to suffer no disturbance or interruption from
the sufferings of pain, the debility of disease, the vexations
of disappointment, the sorrows of unexpected vicissitudes
and unforeseen woes, the aberrations of a distempered sensorium,* the avarice which annihilates natural affection, the
tormenting reproaches of an awakened conscience, those invasions of mental and moral distress, which in this troublous
life besiege and entrench the soul, or the heart-rending separation of the inflexible decree of death! How captivating,
then, and supporting the anticipation of thus greeting one
another in this goodly and harmonious fellowshipt and revealed beatitude of heaven; for Christ has averred, that in
that world, the children of God, being the children of the
resurrection, shall be wayyeyot, equal or like to the angels,t invested, adorned, and beatified with the same attributes, knowledge, holiness, dignity, and the ineffable enjoyment of the divine favor!I
* Amongst the sanitary measures for the recovery of those laboring under
mental affliction, as the consequence either of disease or grief, the attendance
on the services of sabbatical worship and the observance of religious exercises, are found to be the most soothing, and effectively beneficial; assuredly, then, such a cogent demonstration of the adaptation of Christianity
to meet the multiform ailments of our physical nature, as well as the moral
necessities of the " divinity that stirs within us," it well behooves the philosopher to ponder with admonitory astonishment, and the infidel with warning
consternation.
t I believe there shall never be an anarchy in heaven; but as there be
hierarchies amongst the angels, so shall there be degrees of priority amongst
the saints.-SIR THOMAS BROWNE, Christian Morals.
I The bodies of good men, saith St. Augustine, after the resurrection shall
be qualia sunt angelorum corpora, such as the bodies of angels; and, also,
that they shall be corpora angelica in societate angelorum, fit for society and
converse with angels.




RESIDENCE AND SOCIETY.             179
This animating conviction and noble aspiration of a biblical faith, is quaintly, yet strikingly represented in the following expressions of the fervid and devout Isaac Ambrose,
in his nervous discourses on the Communion and JMinistry
of.Angels: " Adam was kept out of Paradise by cherubims, yet cherubims and seraphims, and all the host of
heaven are ready to receive the saints into the glorious city.
O! what a joy will be in heaven at the first admittance of
these souls! what clasping, closing, kissing, embracing will
be at this entrance betwixt saints and angels. Welcome,
say the angels, and welcome say the archangels, yea, the
principalities triumph, and powers rejoice, and virtues
shine, and thrones glitter, and cherubim give light, and
seraphim burn, at the soul's arrival, where they shall live
together, and love together, and sing together Jehovah's
praise!" To which may be added the corresponding sentiments of. the eccentric and pious Skelton: " What a glow
of the infinite sweetness of love and friendship will pervade
the' spirits of good men made perfect;' to see those souls,
who perhaps, in this life contended bitterly about the trifles
of this world, meeting like' righteousness and peace, kissing
each other,' to see them strike hands, and unite hearts forever. Among this glorious company there is none that doth
not contribute largely to the satisfaction and entertainment
of the rest. There is no weak reasoning, no biassed judging, no tedious searches after knowledge; no ill-natured
ridicule, no trifling, no impertinence; no pride, nor jealousy,
nor envy."
Amidst the trials, and temptations, and bereavements of
this probationary scene of mortality, how consolatory and
sustaining the hope, and stimulating the promise of the living oracles of inspired truth, of an admission into that building of God, the house not made with hands, eternal in the
heavens:




180             RESIDENCE AND SOCIETY.
"Where numerous households meet at last,
In one eternal home."
But the unspeakable majesty, the crowning glory, the
splendid magnificence of the residence and society of heaven
will consist of the presence of JEsus CHRIST, as seated on
the throne of everlasting love and universal empire. In
this transcendentally overpowering contemplation of heaven,
hope, brightens; faith, adores; and charity,-the favorite
and radiant guest of a blissful eternity-burns with fresh
accessions of divine ardor. As the reward of Redemption,
-as the trophies of his victory over death and the grave,as the purchase of his precious and atoning blood, the
adopted children of God, sanctified by the gracious influences
of the promised Paraclete, will forever stand around the
flaming throne of his sovereignty, irradiate in the dazzling
effulgence of the ineffable complacency of the Godhead,-in
that resplendent pavilion and sacred temple of celestial regality, which an elegant writer has thus represented:" Whatsoever heaven is higher than all the rest of the
heavens; whatsoever sanctuary is holier than all which are
called holies; whatsoever place is of greater dignity in all
those courts above, into that place did Christ ascend, where
in the splendor of his Deity, he was before he took upon
himself our humanity.",
But before dismissing our reflections on this august and
mysterious subject, we desire with respectful remonstrance,
earnest expostulation and Christian sincerity, prompted by
the unswerving loyalty of our faith, to address those who
seek to cast Christ down from  his excellency.  Give a
negative to the Deity Christ, and discord is instantly introduced amongst the attributes of Jehovah!  Reject the
Deity of Christ, and the melting tragedy of the sacrificial and
ensanguined summit of Calvary becomes a solemn mockery,




RESIDENCE AND SOCIETY.              181
and dreadful delusion; extorting with a bitterness which no
language can portray, the dolorous lamentation and afflictive
announcement of apostolic averment, " We are of all men
indeed the most miserable." Deprive Christ of his Deity,
and instantly the key stone is displaced out of the arch of
salvation which tumbles into inevitable ruin and irrecoverable destruction! If Christ be not divine, then Heaven is
annihilated, and creation also deprived of her Maker and
Lord, Benefactor and Upholder! The denial of the Deity
of Christ involves the awful and petrifying alternative of
making God a liar, and violating, by a forbidden idolatry,
the second commandment of the decalogue, which was received by the disposition of angels, amidst the blackness
and darkness, the thunder and lightnings of the august and
terrific scenery enacted upon the smoking summit of the
trembling mount of Sinai.*
For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost; and these three are
one. If we receive the witness of men, the witness of God
is greater; for this is the witness qf God which he hath
testified of his Son. He that believeth on the Son of God
hath the witness in himself;.he that believeth not God
hath made him a liar, because he believeth not the record
that God gave of his Son. 1 John v. 7, 9, 10.
For I testify unto every man that heareth the words of
the prophecy qf this book, If any man shall add unto
these things, God shall add unto him  the plagues which
are written in this book: and if any man shall take away
from the words of the book of this prophecy, God shall
* The late Dr. Channing, (the intellectual champion and most eloquent
writer amongst the Unitarians of this country,) in his essay upon heaven,
represents it as scarcely better than a nursery for the improvement of our
mentar faculties. What a difference-what an impassable gulf-between
the heaven ot the Socinian and the Christian.-G. C.




182              RESIDENCE AND SOCIETY.
take away his part out of the book of life, and out of the
holy city, and from the things which are written in this
book. Rev. xxii. 18, 19.
Ashamed of Jesus! sooner far,
Let evening blush to own a star;
Ashamed of thee, whom angels praise,
Whose glories shines through endless days.
Ashamed of Jesus! that dear friend,
On whom my hopes of heaven depend;
No! when I blush, be this my shame,
That I no more revere his name.
Ashamed of Jesus! yes I may,
When I've no sins to wash away,
No tear to wipe, no good to crave,
No fears to quell, no soul to save.
Till then —nor is my boasting vain,
Till then, I boast a Saviour slain,
And oh! may this my glory be,
That Christ is not ashamed of me.-GRIGG.
Whosoever therefore shall confess me before men, him
will I confess also before my Father which is in heaven.
But whosoever shall deny me before men, him  will I also
deny before my Father which is in heaven.
TRADITIONARY AND DELINEATIVE.
The Talmudists appear to have regarded, in the theory of
their legends, the garden of Eden as an intermediate state, in
the light of a residence for the souls of the righteous immediately after death; and also adopted the belief that the bodies
of Enoch, Elias, and St. John the Evangelist were translated
thither, in order that they might not undergo the process of
death and decomposition; and that they will remain there until
the end of the world; —making the dimensions of Paradise one
hundred and sixty times larger than the terrestrial globe, stating




RESIDENCE AND SOCIETY.              183
that Paradise and hell were among the seven things which God
created before the formation of the material universe.
The Jews retain a tradition that Moses their leader having
ascended to Heaven to intercede before God on their behalf, he
received from the hands of Jehovah the two tables of stones,
carved from the sapphire of the throne of his preciousness, and
during his stay there, when Jah gave to him the law and commandments, the wicked of that generation arose and made a
golden calf. When Moses returned, bearing the two tables,
learning the offences of the people, his hands became heavy, and
they fell from him, and were broken. After this serious catastrophe Moses re-ascended to propitiate Jah, on account of the
rebellious wickedness of the children of Israel; Rabbinical
writers affirming that in his second entrance into heaven, Moses
having prayed for the people, and propitiated the displeasure of
Jah, received the revelation of thQ institutions of divine worship, and also heard the dreadful voice of the holy and blessed
God.
St. Athanasius poetically described the spicy gales which
breathe over the Indian seas, to have come from the neighborhood of Paradise, which God planted in the East; whilst
Origen resolved the second chapter of Genesis altogether into
an allegory, referring Paradise to the third heaven; transforming the trees into angelic virtues, and its rivers into waters above
the firmament. St Augustine also composed a hymn entitled de
Gloria Paradisi, glowingly descriptive of the loveliness and luxuriant fruitfulness of the gardens designed and prepared for the
blest.
Some suppose Eden to have been the earth in miniature, and
to have contained specimens of all natural productions, as they
appeared, without blemish, in an unfallen world, in the utmost
profusion.
The North American Indians believe that beyond the most
distant mountains of their country, there is a great river, and
beyond that river a vast territory, and on the other side of that




184              RESIDENCE AND SOCIETY.
region a world of water, and in that water a thousand islands,
abounding with fruitful trees, and transparent streams, and that
a thousand buffaloes and ten thousand deer graze on the grassy
hills and ruminate in the verdant valleys, and that when they
die the Great Spirit will conduct them to this happy and distant
land of souls.
No man, it is presumed, ever read the history of our first parents contained in the second chapter of Genesis, without being
deeply interested in their state as well as their character. The
Paradise allotted to them as their proper residence, has, in a
high degree, engaged the attention, and awakened the delight of
every reader. Its majestic trees laden with luscious fruits, its
fields arrayed in verdure and adorned with variegated flowers, the life which breathed in its fragrant winds and flowed in its crystal rivers, the serenity of its sky, and the splendor of its sunshine, together with the immortality which gilded
and burnished all its beauteous landscapes and enchanting
scenery, have filled the heart with rapture, and awakened the
most romantic visions of the imagination. The poets of the
West, and still more those of the East, have, down to the present hour, kindled at the thought of this exhibition of perfection
and profusion, production and perfume; and the very name of
Eden has met the eye as a gem, in the verse which it adorned.
Nay, it has been transferred by God himself to the world of
glory, and become one of the appropriate and favorite designations of Heaven, in reference to the attainment of salvation,
as the noblest and all-satisfying recompense of reward to the
faithful adherents of Christianity.  To him that overcometh, saith
our Saviour, I will give to eat of the tree of life, which is in the
midst of the Paradise of God.
The pagans, as well as the ancient philosophers, entertained a
strange variety of opinions respecting the locality and constitution of the heavens or firmament, and the occupations of its
multitudinous inhabitants. In ancient astronomy, the ethereal
heavens were represented as an orb, or a circular region, in




RESIDENCE AND SOCIETY.              185
which the number of the heavens varied according to the different or apparently independent motions of the celestial bodies.
Other philosophers make their enumeration to correspond with
that of the seven planets. The region of the fixed stars was
denominated the stellar firmament. Ptolemy included in his
system nine heavens, to which Alphonso, king of Castile, added
a tenth or crystalline heaven, to remedy some irregularity in
his astronomical theory, and over which was drawn the empyreal heaven, which was appropriated as the particular residence
of Deity. Others, again, admitted into their hypotheses a large
plurality of heavens. Eudoxus specifies twenty, Callipus thirty,
Regiomontanus thirty-three, Aristotle forty-seven, and Francastor seventy. Amongst the heathens, heaven was considered
as the special residence of their gods, into which no mortals
were admitted, after death, unless they were accounted worthy
of deification, whilst the souls of good men were assigned to the
Elysian fields.
In modern astronomy the term heaven is employed to denote
the ethereal expanse in which the stars, planets, comets, &c., are
disposed, and called by Moses the firmament, recorded as
the work of the second day's creation; whilst recent scientific
discoveries have ascertained more correctly the laws which regulate the planetary motions of the solar system, and accordingly exploded the errors of ancient and numerous theories.
Plato gives a description of heaven, bearing so close a resemblance to the magnificent representations of Isaiah and St.
John, that Eusebius charges the philosopher with plagiary.
DESCRIPTION OF PLATE.-The plate is designed to represent
the scriptural residence of angels. In the centre is an hieroglyphic of the Trinity, on each side of which is presented an
emblematic figure of the second and third Persons of the Godhead, encircled by adoring angels and worshipping saints, as
described by Saint John the apostle:-" And round about the
9




186               RESIDENCE AND  SOCIETY.
throne were four and twenty seats; and upon the seats I saw
four and twenty elders sitting, clothed in white raiment, and
they had on their-heads crowns of gold. The four and twenty
elders fall down before Him that sat upon the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, Thou art worthy to receive glory and
honor and power; for thou hast created all things, and for thy
pleasure they are and were created." Rev. xiv. 4, 10, 11.
" Princes to his imperial Name,
Bend their bright sceptres down;
Dominions, Thrones, and Powers rejoice,
To see Him wear the crown.
" Archangels sound his lofty praise
Through every heavenly street;
And lay their highest honors down,
Submissive at his feet."-WATTS.
" Legions of Angels, strong and fair,
In countless armies shine;
And swell his praise with golden h arps,
Attuned to songs divine."-GREGG.




,'. /.~ ~fi
* -'"
THE LTBZ;
c?~
B~es'de nce ok'.:ny'-el~.








EMPLOYMENTS AND PURSUITS.
WE have now reached and cheerfully ascend the Pisgah
of our interesting and important subject, from whose elevated and sequestered summit, with the eye of our faith undimmed, and the force of our hopes unabated, we are
vouchsafed a goodly and animating prospect of that heavenly Canaan which we anticipate, when it shall please
the Lord God to speak to us in the summons of death, and
withdraw us from the turmoil, vocations, and entanglements
of the devious windings of our passage through this wilderness world, being called to worship Him in the eternal rest
and unfading beatitude of the promised city and glorious
temple of the celestial Jerusalem.
Before we proceed further, however, it may be expedient
to advert to the objection which has been mooted, of the improbability of the continued agency and ministrations of
angels, because of their non-appearance, in visible forms,
since the days of the apostles, and to which objection it is
deemed only requisite to reply, that the canon of Scripture
being closed, and the last dispensation of Divine purpose
having been ushered in by those signs and wonders, instrumentalities and manifestations, whose miraculous interventions were needed to establish the divine origin and permanent continuance of the economy and institution of Christianity-until the " consummation of all things," according to
fulfilled, as well as unfulfilled prophecies,-are now with



188           EMPLOYMENTS AND PURSUITS.
drawn, as not requiring any additional confirmation of their
truth and binding obligations. " To the law and to the
testimony, if they speak not according to this word, it is
because there is no light in them."  Isaiah viii. 10.  If
they hear not Moses and the prophets, neither will they be
persuaded, though one rose from  the dead.  Luke xvi. 31.
During the patriarchal, Mosaic, and prophetical dispensations, Jehovah was pleased to manifest his will, and foreshow his gracious purposes, and foretell his threatened
judgments by instructive dreams, informing visions, audible
voices, and the apparition of angelic messengers, to awaken
the attention, excite the obedience, and confirm the faith of
those who put their trust in Him, in relation to the procedures of his providence, and the promises of Almighty
grace, during the dawning periods of Christianity, prefigured
in the types and shadows of the Aaronic priesthood, until
their complete accomplishment in the meridian glory of the
present and final economy of divine purpose in the Revelation of Christ Jesus, the Great Antitype, who hath brought
life and immortality to light by the gospel; and, therefore, we conclude, that with the age of miracles, the supernatural interposition of the visible appearance of angels is
withdrawn, as unnecessary, and contrary to the wisdom of
God, in the superfluous exhibition of miraculous operation
and confirmatory evidence, beyond the necessities of human
reason and the requisite apprehensions of an acquiescent
faith. *
No less futile is the suggestion, that the doctrine of angelic ministration is of too speculative a character to pro* God sends not angels now to propose new articles of faith, or to give
new laws to men, he having fully furnished the rule of our religion by Jesus
Christ. And as for interpretations of Scripture, none must be received that
agree not with the context and the analogy of faith.-Pneumatologia,








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EMPLOYMENTS AND PUrRSUIS.              189
duce sufficiently edifying results. The eternal love of God
and the blessings of free grace,-the inscrutable decree of
the sovereignty of a special and divine election, —justification by faith, together with our adoption as the children of
God-the mediation and intercession of Christ,-the joys of
heaven, and the sanctifying influences of the Holy Ghostas the essential doctrines of an orthodox Christianity, are
not a whit less speculative, as regards the tendency of their
practical effects, and especially designed to promote a life of
holiness, and a preparation for the worship and employments of the heavenly state.
By such a process of intangible objections, it is evident
that we should be deprived of the very vitalities and principles of an evangelical faith, rendering our hopes nothing
better than a fleeting shadow, instead of an invaluable
substance, —a lifeless skeleton, instead of an animated body.
Various have been the opinions of expositors as to the
time when the angels commenced their ministrations on this
earth; some supposing, that they are exercised as soon as
we are quickened into existence, in the womb, founded on
the following passages.-Psalm cxxxix. 14-16; Luke i. 41.
Others, at the time of birth, of baptism or regeneration.
Every supposable case of danger to which infancy and childhood are liable, angels are supposed to watch and provide
a suitable protection. The imprudences of mothers, the
carelessness of nurses, the generally unguarded and hazardous circumstances to which the young from the earliest
dawn of existence are exposed, receive the especial notice
and provision of these celestial and benevolent intelligences,
as their guardian angels. 
* Plato was of opinion that children are no sooner born, but they have
angels to attend them, which first produce and then conjoin the soul to the
body, and after they are grown to maturity, teach and govern them.




190          EMPLOYMENTS AND PURSUITS.
The ancient philosophers, as well as some modern commentators, believe that every individual has appointed unto
him a guardian angel that attends upon his welfare through
all the different stages of this mortal life; whilst in the
Scriptures we find mention of several instances in which angels were sent by divine commission to instruct and protect
the favorites of God's special regard, or to act as the executioners of the divine displeasure against all ungodliness of
men, or to make known his purposes respecting the dispensations of his mercy to mankind. It was through the inztrumentality of an angel that the prediction was given to
Iugar respecting the future character and prosperity of
IsLmael.  The angel Gabriel informed Daniel of a variety
of events which would befall the Jewish nation; and also
visited with divine messages and announcements, Zacharias,
and the Virgin Mary. They were angels that were entertained by the hospitable and venerable patriarch, and who
communicated to Abraham the will and gracious purposes of
Jehovah respecting the birth of Isaac, and the wonderful
events which were to happen to the nations who were to
spring from him. Throughout the extraordinary and eventful periods of his pilgrimage, angels constantly appeared to
the patriarch Jacob, and conveyed to him counsel, and ministered to his behalf, and that of his family.  Angels
rescued Lot and his daughters from the destruction of
Sodom. An angel of the Lord attended the Israelites
during their journeyings in the wilderness; and the moral
law was received by the disposition of angels on Mount
Sinai.
Joshua, the successor of Moses, was encouraged by the
appearance of an angel in the martial character of the
captain of the host of the Lord, whilst he was meditating
an attack on the city of Jericho (Joshua v. 13, 14); but




EMPLOYMENTS AND PURSUITS.              191
who, however, by most commentators, has been considered
as the Angel-Jehovah. An angel appeared to the valorous
Gideon, bidding him deliver the Israelites out of the hands
of the Midianites-whilst a mighty angel destroyed in one
night an hundred fourscore and five thousand of the veterans
of the army of Sennacherib.*
In the New Testament the employments of angels on behalf of those who are chosen of God, by the redemption
which is in Christ Jesus, are rendered prominently conspicuous.  " fdre they not all ministering spirits," says St.
Paul, " sent forth to minister for them who shall be the
heirs of salvation?"  In this passage we are obviously
taught, that ministering to the saints, without any distinction or exception of rank or station, is a permanent employment of angels.  They conducted Joseph and Mary to
Egypt, Philip to the eunuch, and Cornelius to St. Peter,
who obtained from the apostle a knowledge of the Gospel, to
the salvation of himself, his family, and his friends. They
also comforted the apostle and his companions after the resurrection, Paul, immediately before his shipwreck, and
the church of Christ universally. Often when the children
of affliction are murmuring under the disciplinary dispensations of God's Providence and Grace, some ministering
angel is on the wing, bearing the succor they require, the
comfort they need, and putting to the blush the language of
their unbelieving hearts.t
* Otway tells us, in describing the horrors of the plague, which almost
depopulated London, that the " Destroying Angel" stretched his arms over
the city.
" Till in th' untrodden streets unwholesome grass
Grew of great stalk and color gross,
A melancholic poisonous green."
t The afflicted soul makes sad complaints sometimes.' I am quite forsaken; I am left alone; I have none to take my part; no friends left me in




192             EMPLOYMENTS AND PURSUITS.
One particular employment of angels is to attend the beds
of dying saints, and sustain them by the consolations and
hopes of faith, preparatory to their entrance on the joys
and fruition of heaven. In a peculiar sense, during their
trials, temptations, sufferings, and on the eve of their departure from this world of tribulation and woe,
"Bright seraphs dispatched from the throne,
Repair to their stations assigned;
And angels elect are sent down
To guard the elect of mankind."
Conjecturally, some special office is assigned to each one
of the heavenly host. One indeed may superintend the affairs and prosperity of a kingdom, while another watches
the slumbering babe in a cottage cradle, —others are appointed to meet the several necessities of the adopted children of
God who are constantly assailed by the opposition of Satan
and his angels; thereby hindering their growth in Christian
graces, and their advancement in the way of holiness and
heaven. Accordingly, in the apocalyptic representations of
St. John, we behold them controlling evil spirits; wielding
the elements of this world; producing, directing, and bringing to a termination the great convulsions of time; conveyall the world!" Oh, do not say so;-all the holy angels are thy hearty
friends, and have charge of thee, and with the greatest alacrity and cheerfulness attend that charge.-Pneumatologia, 1701.
Therefore, most likely,'tis as God made the stars to have their influence
on the plants and animals, so he made the angels that are higher than the
stars, for some service in the world, to be the instruments of his providence.
-Idem.
How merciful art thou, 0 Lord, that thou thinkest us not safe enough in
our weak and slender walls, but thou sendest thine angels to be our keepers
and guardians.-AMBRosEf Ministration and Communion of.ngels.
It is better to think that there are guardian spirits than that there are
no spirits to guard us.-SIR T. BRowNE, Christian Moral.








-..
THE JUDGMENT DAY,
fferalded hyr A1 rcbzny-e1.



EMPLOYMENTS AND PURSUITS.          193
ing the souls of the just to the paradise of God, and severing
the wicked from the good at the day of judgment.
One of the most solemn and affecting exhibitions of angelic
ministration is presented in the dolorous narratives of the
Evangelists, which relate the descent of angels to relieve
our Savior in the wilderness of Satanic temptation, and
during his agony in the garden of Gethsemane. What a
mysterious, solemn, and wonderful mission for holy angels
to perform, in rendering such services and homage to Him
who was the Lord of.Angels.
The "innumerable company of angels,"-of the glorious host dispersed throughout the illimitable universe, is
clearly intimated by the apostle as beyond all the computation of mortal arithmetic, nevertheless, several references in Scripture will somewhat aid our conceptions in
this particular. To Jacob, at Bethel they appeared on
the mystic ladder, ascending and descending, in multitudes; and when he returned from  Padan-aram, " the
angels of the Lord met him," and he called the place
"' JMahanaim,' or the two hosts.  They are represented
by the Psalmist as constituting many hosts,-Psalm ciii.
21; cxlvii. 2. Micaiah, the prophet, " saw the Lord sitting upon his throne, and all the hosts of heaven standing
by him, on his right hand and on his left." —1 Kings xxii.
19. " The chariots of God are twenty thousand, even
thousands of angels." —Psalm lxviii. 17. Elisha's servant,
when " the Lord opened his eyes and he saw; and behold
the mountain was full of horses and chariots of fire round
about Elisha."-2 Kings vi. 17. Daniel beheld in the vision of God, " thousand thousands minister unto him, and
ten thousand times ten thousand stand before him."- Dan.
vii. 10. St. John, " I beheld, and I heard the voice of
many angels round about the throne, and the number of
9*




194          EMPLOYMENTS AND PURSUITS.
them was ten thousand times ten thousand and thousands of
thousands."- Rev. v. 11.*
Respecting the pursuits of angels in the heavenly state,
we can form but a very inadequate conception, in the present life, and must await our arrival in those bright and
blessed mansions which Christ has prepared for them that
love Him. But from the declarations of Scripture we
know that they are deeply occupied in investigating, with
intense earnestness, the astonishing developments of the
Divine Majesty in the works of creation and providence,
and the wondrous economy of grace and salvation. In the
celestial temple angels are engaged in the most exalted services, contemplating the perfection, and celebrating the
praises of the Great Eternal.
To such ennobling and glorious pursuits who would not
aspire, and devoutly prepare with a moral and spiritual
meetness, to join the resounding trisagion of the celestial
hierarchy.
Holy, holy, holy, Lord God AJlmighty, which was, which
is, and is to come. Thou art worthy, 0 Lord, to receive
glory, honor, and power,for thou hast created all things,
andfor thy pleasure they are and were created.
TRADITIONARY AND ANECDOTICAL.
The Talmudical traditions and Rabbinical writings, with their
characteristic fecundity, abound with singular fictions respecting
the guardianship and employment of angels; —the Jews indulging the vain conceit that the appearance of angels, and their
ministrations by the commission of God, were only manifested
* Some of the fathers, with the view of representing the number of the
angels compared with mankind, refer to the parable of the ninety-nine
sheep left by the shepherd on the mountains, while he went in search of
the strayed one, meaning apostate humanity.




EMPLOYMENTS  AND PURSUITS.            190
in Judea. Regarding the presidency of angels, the Rabbinical
writers give the following statement, over the seventy nations
into which they say the human family was divided at the confusion and subsequent dispersion of Babel.
"The Lord said to the seventy angels which stood before
him, come now, and let us go down, and there let us confound
their language, so that a man may not understand the language
of his companion. And the word of the Lord was discovered
against that city, and with it the seventy nations,-and their
respective languages, which each angel respectively wrote with
his hand."  Another says, "The earth consisted of seven climates, and every climate divided into ten parts. Then was each
country and people assigned to its respective prince, and these
princes are called gods of the world. Thus were the seventy
nations divided amongst the seventy princes; the blessed God
taking no part in them, because He is pure. One rabbi assigns to these angels the function of "moving the heavenly
bodies; another affirms them to be " the souls of the heavenly
bodies;" and another asserts them to be no other than the
" stars and planets." Among some of the employments of angels, the rabbies say, that the ark had no rudder, and was steered
and guided by them; and that God used their services in calling together " every living thing of all flesh, cattle, and creeping things of all sorts," when God commanded Noah to assemble them for embarkation.
Guardian angels, according to the notions of the Jewish rabbins, perform very important services in favor of men. They
say, " Every man has his angel who speaks for him, and prays
for him; as it is said (Psalm 1xv. 2), " O Thou that hearest
prayer;" that is, the prayer of the angel, who is the if~ashal or
guardian of men. It follows, " Unto thee shall all fresh come."
Wherefore, the angels are not allowed to say their hymns above,
till the Israelites have said them here below; for all that a man
does is imitated by his Mashal, who performs it above, in the
same manner in which it is performed here below. A man




196          EMPLOYMENTS AND PURSUITS.
should never ask his necessaries of God in the Syriac or Chaldaic language. The ministering angels do not attend, to carry
any one's prayers before God, who petitions for his necessaries
in the Syriac language. This is meant of one single man who
prays for himself; by a whole congregation it may be done in
all languages, because the presence of God is amongst them.
There are three who weave or make garlands out of the prayers
of the Israelites; the first is Achtariel, the second Metraton, and
the third Sandalphon. Behold! these three, who make garlands, do not attempt to make garlands of any other prayers;
but only of such as are made in the Hebrew tongue.
The rabbies represent the removal of men from the present
life as effected by the instrumentality of angels, whom they denominate angels of death. The execution of the mortal sentence, on those who die in the land of Israel is assigned to Gabriel, whom they style an angel of mercy; and those who die
in other countries are dispatched by the hand of Samnael, the
prince of demons." These two are deputies of Metraton, to
whom God daily makes known those who are appointed to die.
These deputies do not themselves bring away any souls out of
the world; but each of them employs some of his host for that
purpose.
The Jewish cabalists single out some particular angels as preceptors to the patriarchs; —to Adam was given Raziel,-to
Abraham, Zidekiel,-to Moses, Metraton,-to Elias, Malashiel,
-and to David, Gerviel, &c.
Amongst the chief spirits of the Mahometan heaven, such as
Gabriel, the angel of revelation,-Israfil, by whom the last
trumpet is to be sounded,-and Azrael, the angel of death, there
were also a number of subaltern intelligences, appointed to preside over the different stages or ascents into which the celestial
world was divided. Thus Kelail governs the fifth heaven, while
Sadiel, the presiding spirit of the third, is employed in steadying the motions of the earth, which would be in a constant




EMPLOYMENTS AND PURSUITS.             197
state of agitation if this angel did not keep his foot planted
upon its orb.
Amongst other miraculous interpositions in favor of Mahomet, recorded in the Alcoran, was the appearance of five
thousand angels on his side, at the battle of Bedr.
The Grecian academies entertained the belief that spirits behold all the actions of men, and rendered them assistance
accordingly. That they, moreover, are acquainted with all our
apprehensions, cogitations, and circumstances; and when the
soul is delivered from the body, they bring it before the high
Judge. That then they are questioned about our good or bad
actions, their testimony being much prevalent either to exonerate or aggravate our doom.  Porphirius asserts that many
spirits or genii have the charge and custody of every man; one
having a care of his health-another indulgent over his beauty
and features-and another to infuse into him courage and constancy.
The ancient Persians supposed that Ormund appointed thirty
angels to preside successively over the days of the month; and
twelve greater ones to assume the government of the months,
themselves; among whom Bahman (to whom Ormund committed the custody of all animals, except man) was the greatest
Mihr. The angel of the seventh month was the spirit which
watched over the affairs of friendship and love. Chfir had the
care of the disk of the sun. Mah was agent for the concerns of
the moon. Isphandarmaz was the tutelar genius of good and
virtuous women. The Persians, also, had a certain office or
prayer for every day of the month, addressed to the particular
angel who presided over it, and whom they called Sizouze.
The subjoined anecdotes are chiefly extracted from Isaac
Ambrose's Discourses on the Communion and i2inistry of.Angels; respecting whom, in a biographical sketch, the following particulars are given: —He was a native of Lancashire, England, and descended from a highly respectable




198          EMPLOYMENTS AND PURSUITS.
family.  In 1621 he matriculated in Brazen-nose College,
of the University of Oxford, and took the degree of bachelor
of arts. In consequence of some difference of opinion and
the laxity of morals, which then prevailed, he seceded from
the Church of England, though he invariably retained her
form of episcopal worship against the remonstrances of the
Independents, with whom he had ecclesiastically connected
himself. Having notified to his friends, a few days preceding the time of his death, he was found dead in his chair, in
his study, having that morning sent to the printer the last
page of his work on.Angels.  " His character may be comprised in a few expressions. He was holy in life, happy in
his death, favored of God, and held in high estimation by
all good men. His writings, like those of Baxter, have a
vigorous pulse beating in every page, and it would be difficult to select a paragraph in which the author does not appear in earnest for the salvation of his readers. He was
one of those excellent divines who distinguished and adorned
the turbulent age in which he lived, amidst those ecclesiastical troubles for which it was remarkable; and who, in their
combined influences, irradiated the moral gloom which then
overspread the land; and it is to their indefatigable exertions that we are indebted for manyof the religious blessings
which we now enjoy. He was a star of no common magnitude and effulgence in that bright constellation of worthies,
who have enriched the world by their writings, bequeathing
a noble example to posterity, of whom, indeed, the world
was not worthy."
God does, by his angels, preserve and keep good ministers
from the hands of their persecutors, as is reported by great divines of unquestionable credit, in the following instance:-" One
Grynaeus, a German divine, a learned and holy man, coming
from Ileidelberg to Spire, and going to hear a certain preacher




EMPLOYMENTS AND PURSUITS.            199
in that city, that did then let fall some erroneous propositions
of Popish doctrine, was thereat greatly offended, and presently
went to the preacher, exhorting him to abandon his error; the
preacher seemed to take it well, and pretended to be desirous
of some further discourse with him, and so they parted. Grynaeus going to his lodging, reports the passages of the late
conference to those that sat at table with him, amongst whom
Melancthon was one; he was called out of the room to speak
with a stranger newly come into the house, and going forth he
finds a grave old man of a goodly countenance, seemly and
richly attired, who, in a friendly and grave manner tells him
that within one hour there would come to their inn certain
officers to apprehend Grynaeus, and to carry him to prison, willing him to charge Grynaeus with all possible speed to fly, and
requiring Melancthon to see that this advantage was not neglected. Instantly Melancthon returned to the company, related the
words of this strange monitor, and hasted Grynaeus away, who
had no sooner taken boat but he was eagerly sought for at his
said lodging. No doubt this was an angel which God had sent
to deliver this goodly minister from persecution.
Another worthy minister who was sought after by his persecutors, crept into a dark hole in the house, to hide himself, and.
as soon as he was got in, a spider drew a web over the mouth
of the hole. When the searchers came, one of them would
have looked in there for the man, where, indeed he was, but the
other observing that there was a spider's web over the hole,
concluded he could not be there, and therefore they ceased their
search. What an artifice of the good man's angel-guardian was
this to preserve him? Though persecutors are crafty and cruel,
yet our keepers are more cunning than they, and can out-wit
them.
Mr. Hawks being burnt to death, was desired by his friends
to give them (if he could) some sign, by lifting up his hand, if
he found his pains such as were tolerable, and might be borne
with patience, and he did so; when his speech was gone, his




200           EMPLOYMENTS AND PURSUITS.
body burning, and he thought to be dead, he lifted up his hands
over his head, all on fire, and clapt them thrice together, which
caused a great shout amongst his friends.
]MIr. James Bingham, when the flames had half consumed
him, cried out in the fire: " 0 ye papists! ye look for miracles; here now ye may see a miracle; for in this fire I feel no
more pain than if I were on a bed of roses!" If angels could
keep Shadrach, Meshach and Abednego in the fiery furnace
without any hurt, why might they not keep this holy martyr in
the flames without pain, though he died in them? He is a very
uncharitable wretch that will not believe he found as he spake.'Tis, I confess, a wonderful instance, that'tis usual for God to
indulge his martyrs more than ordinary support in fiery trials."
Mr. Holland, the day before his death, on a sudden, while one
was reading, said, " 0 stay your reading. What brightness is
this I see? It is my Savior's shine. Now farewell world,
welcome Heaven. The day-star from on high has visited my
heart." And then turning to the minister who preached his
funeral sermon, he said, "I desire you speak this for me, that
God deals familiarly with man; I feel his mercy, I see his majesty, whether in the body or out of the body, I cannot tell, God
he knoweth; but I see things that are unutterable."
Many have told the very day and hour of their departure;
and, says Bishop Hall, these revelations and ecstacies whence
are they? If a man without all observation of physical criticism, shall receive, and give intelligence many days before,
what day and hour shall be his last, what cause can we attribute
this to but our attending angels? And when joy arises not to
such an overflowing height, yet does it frequently begin our
heaven on earth, and the fears of death are fully vanquished,
and the good man can see it, and feel it coming without any
regret.
Angels are with the saints in the very minute of dying, taking away the terribleness of it. There is an aversion in nature to death; but, says Mr. Ambrose, the body's passage




EMPLOYMENTS AND PURSUITS.            201
through the grave, though it be dark and dismal, yet it is safe
and secure. The grave is but a sleeping-place (they shall rest
in their beds), and their soul's angels guard safe to heaven, and
thus minister to the saints in death.
" Oh would God, ye saw what I see (said Mrs. Stubbs, on
her death bed). Behold, I see infinite millions of angels stand
about me, with fiery chariots to defend me, these are appointed
of God to carry my soul unto the kingdom of heaven."
Immediately after the separation of the soul from the body,
the angels receive it, and carry it to heaven. They are a convoy for the departing souls of the godly, to bring them to their
felicity, though how they do it we cannot understand. They
keep them company at least, and they are a guard to them as
they pass through the Devil's territories; for the Devil is called
the Prince of the power of the air. He, with all his hellish
crew, are the inhabitants of that region, and souls in their journey to heaven must pass through the air, and the angels wait
upon them as a convoy.
The Devil drags the souls of wicked men to hell, when they
die; and angels conduct the souls of good men to heaven.
Such honor have all the saints. The poorest and meanest of
them will be thus royally attended. Lazarus was a beggar,
and he went in state to heaven.
DESCRIPTION OF PLATES.-Plate 1. —The guardian angel, attracted by the simplicity and innocency of childhood, presses
his charge close to his side, with his arm around her neck;
whilst the child, with a natural and confiding fondness, leans
against him. With a dignified and benignant countenance, the
angel extends his arm in the attitude of protection, as if warding off approaching danger. Plate 2.-Represents the angelic
hosts celebrating the completion of the finished work of creation,-" When the morning stars sang together, and all the
sons of God shouted for joy?"-Job xxxviii. 7. Plate 3.-Rep



202          EMPLOYMENTS AND PURSUITS.
resents the final employment of angels in this world, on the arrival of the resurrection morn and the judgment day. Christ
" on the throne of his glory," attended by holy angels. On one
side is the recording angel, opening the book of life, in which are
enrolled the names of the "heirs of salvation."  In the space
between the judgment seat, and those arising out of their
graves, the archangel is sounding the trumpet which summons
the assembling universe,




MORAL AND CONCLUSION.!
Verbum Domini manet in eternum.
All Scripture is given by inspiration of God, and is profitable for doctrine,
for reproof, for correction, for instruction in righteousness.-2 Tim. iii. 16.
UPON the opening of our divine and delightful subject,
we intimated the intention of furnishing a synopsis of some
of the confirmatory proofs, and illustrative facts demonstrative and recommendatory of the authenticity, antiquity, literature and inspiration of the Scriptures, to be received as
the unimpeachable standard of faith and practice, requiring the entire dissociation of all negative assertions and
mental reserves or suppositions, originating either in the
unhallowed pride of the human intellect or the Pharaohlike reluctance of the heart to yield an implicit obedience or
acquiescent submission to the authority and precepts, the
truths and doctrines contained in Holy Writ.*
* The mass of evidence in favor of the divine inspiration of the Bible is




204               MORAL AND CONCLUSION.
From the days of the apostles, (when the philosophizing
Greeks arrogated to themselves the pompous title of so/ot
and 00Povooot, wise men and philosophers,) to the present
period, this state of mind and disposition have been the
principal source from which have arisen all those-heresies
which have disfigured the benevolent character and perverted the gracious designs of Christianity, producing the most
horrible persecutions, to all that superadded variety of evil
in religion, morals and society, engendered by the violence
of a sanguinary discord, the pretensions of a pseudo-philosophy, and the blasphemous negations of a presumptuous infidelity, whose name, indeed, is Legion.
Even those who have professed to have received the revelation of the Bible, too frequently employ themselves in endeavoring.to help out other systems and formula of beliefs,
for which no sanction can be shown, in the obvious bearing
and spirit of the Sacred Scriptures, under the disguise of
new constructions, rejection of alleged interpolated passages,
allegorical explanation of inferences of a directly antagonistical tendency; and for which conduct nothing can be more
irrational, inconsistent and injurious to the reception and
too great to be set aside by anything short of scientific demonstration. Were
the Scriptures to teach that the whole is not equallto its parts, the mind could
not, indeed, believe it. But if it taught a truth which was only contrary to
the probable deductions of science, science, I say, must yield to the. Scrip.
tures; for it would be more reasonable to doubt the probabilities of a single
science, than the various and most satisfactory evidence on which revelation rests. I do not believe that the probabilities of any science are in collision with Scripture. But the supposition is made to show how strong are
my convictions of the evidence and paramount importance of the Bible.
DR. EDWARD HITCHCOCK: Religion of Geology.
Adam no sooner fell, but philosophy fell with him, and became a common strumpet for carnal reason to commit frolic with, and oh! how have
the lascivious wits of lapsed human nature, ever since, gone a whoring after
vain philosophy. —GALE, Preface, Court of the Gentiles.




MORAL AND CONCLUSION.              205
utility of the Scriptures than to profess to accept them as a
divine Revelation, and at the same time to constitute human
opinion as the standard by which their declarations are to be
tested; virtually invoking the awful consequences of sitting
in judgment upon Deity, (who is the acknowledged author of
them,) and to determine whether He has declared truth or
spoken falsehood! Verily! must not angels wonder to see
frail and fallen humanity thus engaged?
As corroborative of the importance and doctrine of the
subject which we have discussed, and now deferentially submit to the candid and serious consideration of the Christian,
as well as the philosophic and general reader, we offer the
following appropriate and conciliatory remarks of President
Dwight:-" In the Scriptures we find an order, or rather a
kind of beings described, which were never known, nor
imagined by any person who did not derive his acquaintance
with them from that book. They are beings who have a
character as appropriate as that of man, as far, as finite intelligences can be supposed to differ from each other. Yet
the character is complete, entire, and of a piece with itself.
Every attribute is suited to every other; all are angelic;
all are heavenly.  A station is also assigned to them, of a
dignity and importance, perfectly fitted to their character,
and worthy of being filled by such beings. Employments
are also marked out for them, altogether becoming both the
station and the character; angelic employments-suited to
the Sons of God, the Morning Stars of Heaven. Can it be
reasonably supposed that these things were devised by human
imagination? Have similar things been ever thus devised?
The fancy of man has, in all nations and ages, delighted itself with the employment of fashioning imaginary beings, of
a nature superior to ours. What have been its productions? The gods, demons, and genii of ancient, and the elves,




206               MORAL AND CONCLUSION.
sylphs, and fairies of modern times. But how do all these
shrink from a comparison with angels? They are little,
base, trifling, sordid, and sinful enough to have been copied
with a few easy additions from the characteristics of men.
But where does this world furnish materials for the composition of an angelical character? What originals has it presented, from which the portrait could be drawn?*
A multitude of writers in the Scriptures,Jifteen at least,
have described these glorious beings with the most perfect
harmony, and without a single discordant idea. In the
mean time their descriptions are extensively various, comprising many particulars, and wholly independent of each
other. All the writers are in this respect, as well as others,
originals. Not one is a copier; not one a plagiary; yet
their representations are universally noble, sublime, dignified, beautiful and lovely, beyond anything found in the
most perfect writings of uninspired men. To which may be
added a similar testimony to the authority of the Bible,
from the eccentric, erudite and ironical Gale, in his preface
to the "Court of the Gentiles."   " But such was the infinite
benignity and condescension of sovereign light and love, as
that he vouchsafed to irradiate a spot of the lapsed world,
even of his holy land and elect seed, with fresh and glorious
rays of the light and life conveyed in and by the sacred Re* If then, we find a book which professes to be a revelation from heaven,
a system of moral laws which can clearly be shown to be the basis of the
moral order of the universe, and which are calculated to secure the eternal
happiness of all intellectual beings, it forms a strong presumptive proof, if
not an unanswerable argument, that the contents of that book are of celestial
origin, and were dictated by Him who gave birth to the whole system of
created beings;-a moral demonstration that a power and intelligence superior to the human mind, must have suggested such sublime conceptions and
such astonishing ideas, since there are no such prototypes to be found within the range of the human understanding.-DR. DICK, Philosophy of Religion.




MORAL AND CONCLUSION.              207
velation. And oh! how bright, how ravishing were those
heavens of divine light which shone on Judea? Were not
all the adjacent parts illuminated thereby? Yea, did not
Greece itself (esteemed the eye of the world) light her candle at this sacred fire? Were not all the Grecian schools
hung with philosophic ornaments, or contemplations stolen
out of the Judaic wardrobe? Were not Pythagoras's college, Plato's academy, Aristotle's peripatum, Zeno's stoa,
and Epicurus's garden all watered by rivulets, though in
themselves corrupt, originally derived from the sacred
streams of Siloam? Whence had Phenicia, Egypt, Chaldea, Persia, with our occidental parts, their barbaric philosophy, but from the sacred emanations of Zion?".
Our design in favor of the positive, prophetic, and miraculous evidence of the Inspiration of the Holy Bible, is so ably
set forth by Dr. Townsend (whose classical learning and sincere Christianity no man will attempt to question), in the annexed statement, that we make no apology for its insertion
or length, assured of the pleasure which its perusal will
afford the reader, and his approbation accordingly.
From the period of the dispersion of the Jews among the
Egyptians and Babylonians, we find that the Greeks began to
have more exalted and refined ideas of a Deity; and that they
applied themselves more particularly to that philosophy and
literature, which contributed so eminently to raise them to the
highest intellectual rank among ancient or modern nations. All
the sects and schools of philosophy, in ancient Greece, originated from the Ionic and Italic sects. The Ionic sect was founded
by Thales, the Italic by Pythagoras. Thales was born about
the year 640 before Christ, and is remarkable for being the first
Grecian who taught a regular system of philosophy, and left a
succession of disciples to establish and maintain it. He traveled into Egypt when he was a young man, and resided there




208             MORAL AND CONCLIUSION.
several years. If he went into that country when at the age of
twenty or twenty-five, and resided there ten or more years (and
this period was not beyond that which was usually passed by
the students in Egyptian learning), he would have been in
Egypt when Jehoahaz, king of Judah, was brought there as a
prisoner by Pharaoh Necho. The attention of the curious Greek
must have been attracted by the various captives, strangers
thus introduced into Egypt; and while he improved himself in
those sciences in which the Egyptians excelled, it is highly probable that from conversing with these Jewish captives, he acquired some of those great and truly philosophical notions which
he afterwards taught at his native Miletus, and in Greece.
The chief of these opinions were, that the world was not eternal, but was made by God the Spirit, out of water,-an opinion
which seems to have been derived from the Mosaic and Christian doctrine, " the Spirit of God moved on the face of the
waters;" that the world being God's workmanship, was exceedingly good and perfect; that the universe was filled with invisible spirits, who inspect the actions of men.
Thales was the first of the Greeks who made any philosophical
inquiries into the nature and perfections of God; for though, as
Gale remarks, Orpheus, Linus, 1Homer, and Hesiod, had some
traditions of God, their value was obscured by a mixture with
pagan fables. Thales however delivered his knowledge concerning God in a more plain and simple manner. He first maintained amongst the Greeks that God was the most ancient of
beings; and are evidently derived from purer sources than from
invented traditions or speculative heathen philosophy. From
the Jews alone, therefore, with whom Thales became acquainted in Egypt, could he have received those ideas of God and his
Providence, which shine like a meteor through the dark mist of
the ignorance and blindness of that superstitious age.
Thales was succeeded by Anaximander, Anaximines, and
Anaxagoras, the friend and tutor of Pericles; by Diogenes
Atpolloniates, and by Archelaus the instructor of Socrates. The




MORAL AND CONCLUSION.               209
various sects which are referred to the Ionic school, are the Socratic, founded by Socrates, among whose disciples and followers are Xenophon, Plato, Euclid, and Alcibiades; the Cyrenaic sect, founded by Aristippus; the Megaric, established by
Euclid at Megara; the Eretriac or Eliac school, instituted by
Phaedo at Elis; the Academic, founded by Plato, whose school,
after his death, was divided into the old, middle, and new academies; the Peripatetic, founded by Aristotle; the Cynic, by
Antisthenes; the Stoic, by Zeno. These sects continued till
the time of Christ; and when St. Paul visited Athens, he found
the Greeks still engaged in disputes, and inquiries into the mysteries and difficulties of philosophy. Although the purest and
most refined speculations of the best and most celebrated of
these philosophers fall far short of the principles and morality
inculcated by the Christian dispensation, they still served to
advance the progress of Christianity, or rather they tended to
diminish the superstitious reverence paid to the pagan deities.
The commonest people became at least sensible that their philosophers only adhered to the religious ceremonies of the established superstition, from mere compliance with popular custom;
and the reflecting part of the community were divided, in a
state of doubt and uncertainty: Socrates, in particular, declared
that a teacher from heaven was necessary to impart instruction
to mankind.
Moral philosophy may be considered as a light to the dark
and ignorant age in which it flourished; but when compared
with Christianity, it is little less than the very darkness it so
partially illuminated. Philosophy, at the height of its splendor,
displayed only the corruption, the folly, and the degradation of
the human mind when deprived of revelation. It was like the
taper in a charnel house at midnight, which disperses the darkness of the tomb, and shows to the sickening spectator how
melancholy is the sight of humanity, when bereaved of life and
spirit.
Though the accounts of Pythagoras are mingled with fable
10




210             MORAL AND CONCLUSION.
there is abundant authority to induce us to believe that this
philosopher conversed likewise with the Jews of the dispersion,
at Tyre, in Phcenicia, and probably at Mount Carmel, where it
is said his walk was long shown. It is certain that he was in
Egypt, and many suppose he was taken prisoner into that
country either by Nebuchadnezzar, or by Cambyses. From
Egypt he either went or was taken to Babylon, where again he
must have acquired an intimate knowledge of the Jews; and in
this latter place he is said to have had for an instructor Zabratus, or Nazaratus —whom the learned Selden supposes to have
been Ezekiel —and Prideaux, Zoroaster. The exact period of
the birth of Pythagoras is not certainly known. The accounts of
his life, now extant, are uncertain and contradictory; that which
appears most probable and satisfactory informs us, that at the
age of eighteen he consulted Thales at Miletus, who recommended him to visit Egypt.
From Miletus he proceeded to Tyre (the place of his nativity, though educated at Samos); from thence he travelled to
Egypt, with letters to Amasis from Polycrates, tyrant of Samos.
He quitted Egypt for Babylon, where he continued twelve
years, and conversed with Zabratus or Nazaratus. He is then
supposed to have returned to his own country, and to have been
at that time about fifty-six years of age.
In the year 563 before Christ, the whole country of Judea
was still desolate —not having recovered from its last ravage by
Nebuzzaradan. In this year Nebuchadnezzar was restored from
his lycanthropy, and the Jews were rising into distinction in
the Persian empire. Leaving Judea and its refugees, whom he
might have found both at Tyre and Carmel, Pythagoras proceeded to Egypt. He would there meet with many of the
Jews who had fled with Jeremiah from Judea, nineteen years
preceding. From them, as well as from the natives, he would
learn the fulfilment of that prophet's predictions respecting
Apries. This and other circumstances exciting his curiosity, he




MORAL AND CONCLUSION.               211
at last visited Babylon, where he is supposed to have arrived
in the year 541, and two years before the death of Beltshazzar.
During his residence of twelve years in Babylon, Pythagoras
must have been a spectator of the wonderful events recorded in
the Book of Daniel. The greatest statesman of the day in Babylon was a Jew. As the time and manner of Ezekiel's death
are unknown; and as in this year, Ezekiel, if alive, would not
be more than fifty-three years of age; it is by no means improbable that he might have conversed, as tradition asserts, with
that prophet. Pythagoras must have been informed of the decree of Cyrus, before Christ 536, for the return of the Jews,
and he must have been acquainted with prophecies thereby fulfilled;-it is not improbable that he was a wondering spectator
of their departure for their own lands. At Babylon he undoubtedly saw the school or universities established by the
Jews; for he introduced into his own country institutions
which were characterized by regulations similar to those adopted by the Jews.
Struck and astonished at all he read or heard or saw of this
persecuted and favored people, we cannot be surprised that he
should have engrafted many of the purer truths of morality on
his system of philosophy.
Pythagoras quitted Babylon in 529, the same year that Cyrus
died. It is probable his departure was accelerated by the cruel
and tyrannical government of Cambyses, his successor. In this
year the Greek philosopher returned home; and dissatisfied
with the political state of affairs at Samos, he taught his new
system called the Italic philosophy, in the towns of Magara
Grecia. The philosophy of Pythagoras, so far as it is known,
may be described as a mixture of Persian, Grecian, and Egyptian superstitions, interwoven with Jewish doctrines, institutions,
and customs. The numerous coincidences between his enactments and those of the Jews, are found in the similarity of discipline established in his schools and colleges; in his distinction
between the perfect or the initiated, and the service the -TElseto




212             MORAL AND CONCLUSION.
and the veo0vTro9, or the tI=n and Vply  of the Jews; in the covenant among the members of his colleges, in the use of salt as a
sign of union or agreement, as well as some others.
The doctrines of Pythagoras must have tended to remove
many of the evils of polytheism and idolatry. He acknowledged but one God, the Creator of the world. He had some
idea of the sacred name of the Petragammaton of the Jews,
which he revealed as a mystery to his disciples. He described
the Deity in the very words of the Hebrew Scriptures, as the x,
the ro by, the self-existent. He taught by this definition that God
was infinite and eternal; a truth which human reason, unassisted
by divine revelation, has never yet discovered. He likewise
instructed his disciples in the doctrine of a peculiar providence,
particularly over good men-the necessity of pure worshipthe immortality of the soul-the incorporeality of the Deity.
HIis morality evidently sprung from a purer source than from
the profane worship of pagan deities; his golden verses (if they
are certainly his) are evidently transcripts of the Mosaic precepts; and virtuous will be the life, and tranquil the death of
that man who habitually observes the precepts they contain,
and thrice reviews the actions of the day, before he resigns himself to rest at night.
The Italic sect flourished till the end of the reign of Alexander. It gave rise to the ]Eleatic, the Heraclitean, the Epicurean,
and the Phyrrhonic sects, whose doctrines, however, differ materially from those enforced by Pythagoras himself. When the
best pagan philosophy, considered as a system, is compared with
Christianity, the observations already made on the speculations
of Thales are equally applicable. But when we consider this
philosophy as a virtuous effort of the human mind to penetrate through the darkness and superstition by which it was surrounded; and gaining by these efforts, and the light borrowed
from revelation, more pure ideas of morality, and more just notions of a Deity, we are called upon to acknowledge that philosophy was beneficial to man, and that those who acquiesced in the




MORAL AND CONCLUSION.              213
doctrines of Pythagoras, and received the better part of his system, must have been wiser and purer than their more ignorant
or prejudiced countrymen. That the Greeks, therefore, were
indebted to their intercourse with the Jews for the origin of
their philosophy, is highly probable; it is, therefore, no less
probable, that their literature may be partly traced to the same
source. From the temperance Pythagoras uniformly practised,
it is probable that his life was extended to a late period. He is
supposed to have perished in consequence of a political disturbance in the seventieth olympiad, about the year 563 before
Christ. If this tradition be correct, he must at this time have
entered his eighty-third or eighty-fourth year.
Eschylus, the founder of the Greek drama, in its present form,
would have been at that time about twenty-five years of age;
and though we are not acquainted with the particulars of his
early life, we may naturally conclude that one so eminent would
have carefully instructed himself in all the philosophy and
learning of his age. A Pythagorean in principle, many of his
sentiments are the same as those taught in the golden verses of
Pythagoras. We very justly conclude, therefore, that the great
tragedian was either personally acquainted with, and a disciple
of the Samean; or that he was well versed in the system promulgated by that philosopher. Like many of his countrymen
he gave offence to the people, by deviating from received opinions. In the mythology of.]Eschylus, Dr. Gray observes, there
is frequent reference to principles originating in revelation.
In the passage cited by Eusebius, he describes the Supreme
God as a being who is carefully to be distinguished from mortals, having nothing resembling the body of man. At one time
he declares, that God shines forth in unapproachable fire; at
another, he invests Him in the elements, appearing in the wind,
the thunder, and the lightning! He represents the ocean, the
rocks, and the fountains as ministering to the Supreme Being;
the hills, and the earth, the depths of the sea, and the summit
of the mountains, as trembling at His presence. The piercing




214             MORAL AND CONCLUSION.
eye of God he describes as overlooking all things, for the glory
of the highest God is powerful. His celebrated scene in Persia,
in which the shade of Darius is summoned by Atossa, is very
similar to the account of the appearance of Samuel to Saul,
as related in the narrative of the Witch of Endor. Many of the
Christian fathers have asserted that the character of " Prometheus" could not have been drawn, unless the author of the
drama had been acquainted with the Sacred Writings, or with
at least many of the prophetic books, of which it exhibits the
most decisive evidence in several of its passages. It is probable
that the Sacred Writings were partly made known to him by
his tutor, and contemporary, Pythagoras. Similarity of desciiption only, with identity of expression, would demonstrate
this point; these, it is true, might be mere coincidences; but
whei the same personifications are used, we may justly conclude, that the resemblance is not accidental. In Jeremiah
xlvii. 6, we meet with this bold personification-" O thou sword
of the Lord, how long will it be ere thou be quiet? put up thyself into thy scabbard, rest, and be still. How can it be quiet,
seeing the Lord hath given it a charge against Ashkelon "
The same metaphor is adopted by AEschylus. Also, "Thus
saith the Lord God, I will spread my net over him, and he. shall
be taken in my snare," and the same expression is employed in
other portions of Scripture to describe a state of inextricable
difficulty, of distress, or ruin. The same metaphor is applied
by _/Eschylus to describe the destruction of Troy. The tragedian who followed AEschylus, although perhaps inferior to him
in sublimity, maintained an exalted nobleness of moral sentiment. A higher tone seems to have been given to the public
mind in Greece, which cannot entirely be attributed to their political institutions, or the incessant agitation and restlessness of
mind induced by their party dissensions. We must refer this
intellectual elevation to a more intellectual source; to the spirit
of their philosophy, morality, and poetry, which was partially
derived from the purer fountains of the Hebrew Scriptures,




MORAL AND CONCLUSION.               215
and the peculiar object of Providence, in thus communicating
to the Greeks, through the dispersion and captivity of the Jews,
some knowledge of a purer creed was shown in subsequent
ages, when that language was selected to impart the knowledge
of the Scriptures to the world. The universality of the Greek
language may be attributed to the general interest excited by
the Greek Drama, the splendid composition of the poets, and
the more exalted speculations of their philosophers. The pagan
nations did not, it is true, eat of the fruit of the tree of life, yet
they were blessed with some few of its leaves, and the very
"leaves of that tree which are for the healing of the nations."
Bishop Watson finely and strikingly remarks: "To read the
prophecies of Daniel with attention, intelligence and an unbiassed mind, is sufficient to convert an unbeliever from Deism
to Christianity." They were declared several hundred years before the birth of Christ; they extend through many ages; and
have ever been considered as the foundation of all modern history; revealing the successive rise and fall of the four:great
monarchies of the world; the establishment of the Messiah's
kingdom upon earth; his death and sufferings; and passing
from earth to heaven, they terminate only in eternity.
The psalms present every possible variety of Hebrew poetry.
They may all, indeed, be termed poems of the lyric kind, that
is, adapted to music, but with great variety in the style of composition. Thus some are simply odes, giving a narrative of
facts, either of public history or private life, in beautiful and
figurative language. Others, again, are ethic or didactic, " delivering great maxims of life, or the precepts of religion, in
solemn, but for the most part, simple strains. To this class we
may refer the hundred and nineteenth, and other alphabetical
psalms, which are so called, because the initial letters of each
line or stanza follow the order of the alphabet. Nearly oneseventh part of the psalms are elegiac or pathetic compositions
on mournful subjects. Some are enigmatic, delivering the doctrines of religion in enigmatic sentences contrived to strike the




216             MORAL AND CONCLUSION.
imagination forcibly, and yet easy to be understood; while a
few may be referred to the class of idyls or short pastoral poems.
But the greatest part, according to Bishop Horsley, is a sort of
dramatic ode, consisting of dialogues between certain persons
sustaining certain characters. In these dialogue psalms, the
persons are frequently the Psalmist himself, or the chorus of
priests and Levites, or the leaders of theJ Levitical band, opening the ode with a poem declarative of the subject, and very
often closing the whole with a solemn admonition drawn from
what the other persons say. The other persons are, Jehovah,
sometimes as one, sometimes as another of the three persons;
Christ in his incarnate state, sometimes before, sometimes after
his resurrection; the human soul of Christ, as distinguished
from the divine essence. Christ, in his incarnate state, is personated sometimes as a priest, sometimes as a king, sometimes as
a conqueror; and, in those psalms in which he is introduced as
a conqueror, the resemblance is very remarkable between this
conqueror in the Book of Psalms, and the warrior on the white
horse in the Book of Revelations, who goes forth with a crown
on his head, and a bow in his hand, conquering and to conquer;
and the conquest in the Psalms is followed, like the conquest
in the Revelations, by the marriage of the conqueror. These
are circumstances of similitude, which, to any one versed in the
prophetic style, prove beyond a doubt that the mystical conqueror is the same personage in both.
In praise of the Psalms, all the fathers of the church are
unanimously eloquent. Athanasius styles them an epitome of
the whole Scriptures; Basil, a compendium of all theology;
Luther, a little Bible, and the summary of the Old Testament;
and Melancthon, the most elegant writing in the whole world.
How highly the Psalter was valued subsequent to the Reformation, we may easily conceive by the very numerous editions
of it which were executed in the infancy of printing, and by the
number of commentators who have undertaken to illustrate its
sacred pages. Carpzor, who wrote a century ago, enumerates




MORAL AND CONCLUSION.                217
upwards of one hundred and sixty; and, of the subsequent
modern expositors of this book, it would perhaps be difficult to
procure a correct account. "The Psalms," as Bishop Horne,
their best interpreter in our language, has remarked with equal
piety and beauty, " are an epitome of the Bible, adapted to the
purposes of devotion. They treat occasionally of the creation
and formation of the world; the dispensations of providence,
and the economy of grace; the transactions of the patriarchs;
the exodus of the children of Israel; their journey through the
wilderness and settlement in Canaan; their law, priesthood,
and ritual; the exploits of these great men, wrought through
faith; their sins and captivities; their repentances and restorations; the sufferings and victories of David; the peaceful and
happy reign of Solomon; the advent of the Messiah, with its
effects and consequences, his incarnation, birth, life, passion,
death, resurrection, ascension, kingdom, and priesthood; the
effusion of the Spirit; the conversion of the nations; the rejection of the Jews; the establishment, increase, and perpetuity
of the Christian church; the end of the world; the general
judgment; the condemnation of the wicked, and the final triumph of the righteous with their Lord and King. These are the
subjects here presented to our meditation. We are instructed
how to conceive of them aright, and to express the different affections, which, when so conceived of, they must excite in our
minds. They are for this purpose adorned with figures, and set
off with all the graces of poetry; and poetry itself is designed
yet further to be recommended by the charms of music, thus
consecrated to the service of God; that so delight may prepare
the way for improvement, and pleasure become the handmaid
of wisdom, while every turbulent passion is calmed by sacred
melody, and the evil spirit is still dispossessed by the harp of
the son of Jesse. This little volume, like the paradise of Eden,
affords us in perfection, though in miniature, everything that
groweth elsewhere, " every tree that is pleasant to the sight,
and good for food," and, above all, what was there lost, but is
10I




218             MORAL AND CONCLUSION.
here restored-the tree of life in the midst of the garden. That
which we read as matter of speculation, in the other Scriptures, is reduced to practice when we recite it in the Psalms;
in these, repentance and faith are described; but in those they
are acted; by a perusal of the former, we learn how others
served God, but, by using the latter, we serve him ourselves.
" What is there necessary for a man to know," says the pious
and judicious Hooker, " which the Psalms are not able to teach?
They are to beginners an easy and familiar introduction, a
mighty augmentation of all virtue and knowledge in such as are
entered before, a strong confirmation to the most perfect among
others. Heroical magnanimity, exquisite justice, grave moderation, exact wisdom, repentance unfeigned, unwearied patience,
the mysteries of God, the sufferings of Christ, the terrors of
wrath, the comforts of grace, the works of Providence over this
world, and the promised joys of that world which is to come,
all good necessarily to be either known, or done, or had, this
one celestial fountain yieldeth. Let there be any grief or disease incident unto the soul of man, any wound or sickness
named, for which there is not, in this treasure-house, a present
comfortable remedy at all times ready to be found."
Many of the Psalms, which bear the royal prophet's name,
were composed on occasions of remarkable circumstances in
his life, his dangers, his afflictions, his deliverances. But of
those which relate to the public history of the natural Israel,
there are few in which the fortunes of the mystical Israel are
not adumbrated; and of those which allude to the life of David,
there are none in which the son of David is not the principal
and immediate subject. David's complaints against his enemies are Messiah's complaints, first of the unbelieving Jews,
then of the heathen persecutors, and of the apostate faction in
later ages. David's afflictions are Messiah's sufferings. David's
penitential supplications are Messiah's, under the burden of the
imputed guilt of man. David's songs of triumph and thanksgiving are Messiah's songs of triumph and thanksgiving, for his




MORAL AND CONCLUSION.               219
victory over sin, and death, and hell. In a word, there is not a
page of this Book of Psalms, in which the pious reader will not
find his Savior, if he reads with a view of finding him.
In the language of this divine book, therefore, the prayers
and praises of the church have been offered up to the throne of
grace, from age to age, and it appears to have been the manual
of the Son of God in the days of his flesh; who, at the conclusion of his last supper, is generally supposed, and that upon
good grounds, to have sung a hymn taken from it; who pronounced on the cross, the beginning of the twenty-second Psalm,
" My God, my God, why hast thou forsaken me? and expired
with a part of the thirty-first Psalm in his mouth: " Into thy
hands I commit my spirit." Thus He, who had not the spirit
by measure, in whom were hidden all the treasures of wisdom
and knowledge, and who spake as never man spake, yet chose
to conclude his life, to solace himself in the greatest agony, and
at last to breathe out his soul, in the Psalmist's form of words,
rather than his own. " No tongue of man or angel," as Dr.
Hammond justly observes, " can convey a higher idea of any
book, and of their felicity who use it aright."
The Psalms have been thus classified according to their several subjects, as adapted to the purpose of private devotion under the following divisions: 1st. Prayers, for pardon of sin,when deprived of the opportunity of the public exercise of religion-when deprived of consolation under the pressure and despondency of external afflictions and internal grief-supplications
for divine assistance under conscious integrity of heart, and the
justice of the suppliant's cause-expression of confidence and
trust in God under trials-prayers of intercession on behalf of
the people of God-with others suited to their experience under every variety of trouble and distress.  2d. Psalms'of
thanksgiving for mercies vouchsafed to particular persons and
the Israelites in general. 3d. Psalms of praise and adoration
displaying the attributes of God, including the acknowledgment
of his goodness, mercy, care, and protection of good men, with




220               MORAL AND CONCLUSION.
reference to the power, majesty, and glory of God. 4th. Instructive Psalms, describing the happiness of good, and the misery of bad men. 5th. Psalms especially prophetical. 6th.
Historical Psalms.
The Bible, then, as the bulwark of civil and religious
freedom-as the Magna Charta of divine principles and privileges, guaranteeing the reversion of our immortal hopes
and title to the inheritance "incorruptible, undefiled, and
that fadeth not away;"-as the water of life distilled through
the crystal conduits of revelation, each and all claim from
our reason a reverential and grateful reception of Holy
Writ, as the only admitted standard of faith and practice.*
What infatuation! what impiety! to renounce this sacred
Book; which, after the similitude of a celestial lighthouse,
a gracious Jehovah has established on the Rock of Ages,
and in the manifold wisdom and grace of God, placed
along the shining banks of immortality, whose reflected beams, espied by the telescope of faith, will safely
pilot the frail bark of mortality, tempest-tossed upon the
crested billows of adversity, and amidst the dangerous and
deceitful shoals of temptation as it nears the haven of eternal rest, and enters the harbor of the delectable city of the
heavenly Jerusalem!
Another corollary which we would deduce from  the con* With such purposes and such feelings have I perused the books of the
Old and New Testaments-each book as a whole, and also as an integral
part. And need I say that I have met everywhere more or less copious
sources of truth and power and purifying influences; that I have found words
for my inmost thoughts, songs for my joy, utterances for my hidden griefs,
and pleadings for my shame and feebleness? In short, whatever finds me,
bears witness for itself, that it has proceeded from a Holy Spirit, even from
the same Spirit, which remaining in itself, yet regenerateth all other powers,
and in all ages entering into holy souls, -maketh them friends of God and prophets  Wisd. vii.-COLERIDGE, Con. Inq. Spirit.




MORAL AND CONCLUSION.                221
sideration of our delightful and important subject is the
wonderful dignity and destiny of man.
If our good-hearted philosopher, in his Hydriotaphia,
could speak of man amidst corruption and decay, as " splendid in ruins, and pompous in the grave," how much more ennobling a view is the Christian permitted to take of him, in
connection with the declarations revealed and contained in
the volume of Inspiration, —as the candidate for immortality-the heir of salvation-the child of the resurrection,
and the adopted son of God, destined to be made equal to
the angels,-those glorious beings who have never fallen
from the high and original righteousness of that radiant
condition in which they were created.
In the aphoristic expostulation of the royal PreacherLet us hear the conclusion of the whole matter: With
what adoring gratitude and reverential humility does it behoove us to receive the redemption which is in Christ Jesus.
But for the mediation, the atonement, and the intercession
of Christ, seated on the right hand of the Majesty on High,
we should have been hopelessly deprived of all those present benefits and prospective privileges for our bodies and
souls,* in time and eternity, which flow directly from the
passion of His agony, the merits and ransom of His death,
when He offered himself up as a sacrifice to satisfy Divine
justice! But for the atonement of Christ, angels would
have never ministered to us amidst our necessities and distresses —would never have attended us through the dark
valley of the shadow of death,-and then on the downy cha* The visible world, so magnificent and so beautiful, is a temple worthy
of God, the Creator; the spiritual world described in the pages of the Scriptures is a temple equally worthy of God, the Redeemer. Both equally demonstrate the mercy and love of the same all-wise Providence to the bodies
and the souls of men.-DR. TOWNSEND, Introduction to the Old and New
Testament.




222               MORAL AND CONCLUSION.
riots of their soft and silvery pinions escort us into the presence of their God and our God, their Savior and our Savior!
In this my present unpretending attempt, I now bid ye,
blessed angels, a courteous but reluctant and too abrupt a
farewell; receiving, as the mantle of your departure, this
gracious exhortation-this animating benediction, for my
candid readers; happy, thrice happy they, who, in setting
out on the uncertain voyage and agitated sea of this mortal
life, having weighed the anchor of a Christian hope, have
decided to take for their polar light, the guiding star-of
Bethlehem;* for their compass, the magnetic attractions of
the cross; for their chart the discoveries of a divine revelation; with their canvass spread, for the propitious gales of
spiritual influences to waft and speed them heavenward, in
their perilous course; wisely turning a deaf ear to the syren songs of temptation, and avoiding the more fatal under* Once on the raging seas I rode;
The storm was loud, the night was dark;
The ocean yawned, and rudely blow'd
The wind, that toss'd my found'ring bark.
Deep horror, then, my vitals froze;
Death-struck, I ceas'd the tide to stem;
When suddenly a star aroseIt was the star of Bethlehem.
It was my guide, my life, my all,
It bade my dark forebodings cease;
And through the storm and danger's thrall,
It led me to the port of peace.
Now safely moor'd, my perils o'er,
I'll sing first in night's diadem,
For ever, and for evermoreThe star!-the star of Bethlehem.
HENRY KIRKE WHITE




MORAL AND CONCLUSION.              223
currents and vortices of carnal lusts, shall escape making
" shipwreck of faith and a good conscience" upon the dangerous rocks and deceitful shoals of fatal pleasures;-and
after having, by prayerful vigilance, resolutely encountered
every hurricane of woe, and bravely outrode every tempest
of tribulation, shall be safely launched on the unruffled
ocean of a glorious eternity, over whose boundless surface
no storms will ever arise, and the duration of whose unalloyed felicity shall be commensurate with the illimitable
expanse of its shoreless extent, and the seraphic fervor of
whose adoration will correspond with the crystal holiness of
the transparent waters of its unfathomable depth!
BIBLICAL AND CURIOUS.
In the last century, all the manuscripts that could be obtained
of the Bible were collated with the greatest care, and collections of the various readings have been published to the world.
But amongst all the various readings, both of the Old and New
Testaments, none have been found to affect any point of doctrine or moral practice; so that the sacred volume has been
handed down to our time, in such a state, as to demand from
all its friends a grateful acknowledgment of the divine providence in its preservation.
There are not wanting proofs of the most scrupulous care of
the Hebrew text on the part of the Jews: they have counted
large and small sections, the verses, the words, and even the
letters, in some of the books. Father Simon says he had seen
a manuscript of Perpignan, which contained the following computation:
Great   Small
sections. sections.  Verses.    Words.    Letters.
Genesis,     12     43      1,534     20,713     78,100
Exodus,      11      33     1,209       -        63,467
Leviticus,    10    25        859     11,902     44,989
Numbers,    10       33     1,288     16,707     62,529
Deuteronomy, 11     31        955     16,304     54,892




224             MORAL AND CONCLUSION.
They have likewise reckoned which is the middle letter of the
Pentateuch, which is the middle clause of each book, and how
many times each letter of the alphabet occurs in all the Hebrew
Scriptures.
Aleph,..   42,377    Lamed,..   41,517
Beth,..   38,218    Mem,..   77,778
Gimel,..   29,537    Nun,..   41,696
Daleth,..   32,530    Samech,.          13,680
He,..   47,554    Ain,..   20,175
Vau,..   76,922    Pe,..   22,725
Zain,.,   22,867    Tzaddi,..   21,882
Cheth,..   23,447    Koph,..   22,972
Teth,..   11,052    Resh,..   22,147
Jod,..   66,420    Shin,..   32,148
Caph,..   48,253    Tau,..   59,343
The most notable editions of the Bible are those which have
been issued under the titles of the Wicklie, about the year 1370,
Tindal and Coverdale's, about 1527 and 1535; Mcatthew's, about
1537; Cranmer's, 1539; The Bishop's, 1569, and King James's,
prepared by a conclave of the most able scholars and eminent divines in Hampton Court, in the year 1603, which is the present
authorized version, and though upwards of two centuries have
elapsed since it first appeared, and during this interval, notwithstanding many passages in particular books have been variously
elucidated by learned men, with equal felicity and ability, perspicuity and excellence, their united labors have contributed to
give the present translation a high and distinguished place in
the judgment of the Christian world, wherever the English language is spoken and studied.
The middle chapter, and the shortest in the Bible, is the
117th Psalm; the middle verse is the Sth of the 118th Psalm;
the 21st verse of the 7th chapter of Ezra, in the English version,
contains all the letters of the alphabet; the 19th chapter of the
2d Kings, and the 37th chapter of Isaiah are alike.




MORAL AND CONCLUSION.              225
The Old Testament comprises 39 books, 929 chapters,
23,214 verses, 592,493 words, 2,728,100 letters. The New
Testament 27 books, 260 chapters, 181,253 verses, 838,380 letters, making a total of
Books,..    66    Verses,..  31,173
Chapters,..  1,189    Words,. 773,746
Letters,..   3,566,480.
Independently of all considerations of its religious advantages,
no book has conduced more than the Bible to the high cultivation and moral advancement of the human mind. The
labor bestowed by so many of the learned, upon the just interpretation of this inestimable book, is of itself an attestation of its worth, and countenances the supposition, that Divine Providence has appointed it for the attainment of great
designs.
The Bible, — o Btlf3tov, is the name applied by way of eminence to the collection of sacred writings, otherwise called in
Holy Scripture the Old and New Testament. " This volume
to which both Jews and Christians respectively appeal; the
former, to the Old Testament Scripture exclusively; the latter,
to the Old and New Testament combined, which is emphatically
termed the Bible. It comprises a great number of narratives
and compositions written by inspired persons, at distant periods,
in different languages, and on various subjects. Collectively,
they claim to be a -Divine Revelation, that is, a discovery afforded by God to man of Himself, or of his will beyond what
He has vouchsafed to make known by the light of nature or
reason."
Bishop Horne forcibly and beautifully remarks: "The Scriptures are the appointed means of enlightening the mind with true
and saving knowledge. They show us what we were, what we
are, and what we shall be. They show us what God has done
for us, and what He expects us to do for him. They show us
the adversaries we have to encounter, and how to encounter




226             MORAL AND CONCLUSION.
them with success. They show us the mercy and justice of
God, the joys of Heaven, and the pains of Hell. Thus will
they give to the simple an understanding of such matters as
philosophy, for whole centuries, taught in vain."




COLLECTANEA:
OR)
A PARTERRE
OF
SENTIMENTS,
SIMILITUDES,
SPIRITUALITIES,
SPECULATIONS,
SINGULARITIES, &c.
SPARSOS COLLIGERE FLORES ET FRONDES.








COLLECTANEA.
ABRAIIAM's WIFE; tradition respecting her beauty.
THE rabbies have invented the following singular account of Abraham's conveyance of Sarah into Egypt. " He put her into a chest,
and locked the cover of the same upon her face, jealous of her beauty
being noticed. When he was come to the toll or custom-house, they
said,'Pay us custom,' and he said,' I will pay the custom.' They said to
him,'Thou carriest clothes;' and he said,'I will pay for the clothes.'
They said to him,' Thou carriest gold;' and he answered them,' I
will pay for my gold.' They said to him further,' Thou carriest the
finest silk;' then he said to them,'I will pay for the finest silk.'
Farther, they said to him,' Thou carriest pearls;' and he said to
them,' I will pay for the pearls,' and he was willing to pay custom
as if he had carried such valuable things. But they said unto him,'It cannot be, but thou must open, and show us what is within.'
And when he had opened the chest, the whole land of Egypt was
brightly illumined by the lustre of Sarah."-ALIEN.
ADAM'S designation of the Animals in Paradise allegorized.
The beasts of the field which God brought to Adam, in order that
he might give them names, are the unreasonable motions of the flesh.
Fowls of the air, are idle thoughts, and empty speculations. The
garden of Eden the spiritual purity of the mind and the region of
heavenly truth into which Paul was wrapt. —HEYwooD.
There is a tradition that our first parents were forty days in Paradise.
CHRIST,  his nativity, intercession, gracious and mniraculous  operations  spiritualized;-N  ature's  recognition of her DIeity;-and parallelisms illustrating the
Mosaic and Christian dispensations.
Unexpressible is the Sacrament of the nativity of our Lord the
God of life, which we ought rather to believe than examine. A
virgin conceived and brought forth, which nature affordeth not;
use knew not; reason was ignorant of; understanding conceived
not. This, at which heaven wondered; earth admired; the creature,
was stupefied, what human language is able to deliver!  There



230                     COLLECTANEA.
fore, the Evangelist, as he opened the conception and birth in a
human phrase, so he shut it up in a divine secret. And, this he did
to show, that it is not lawful for a man to dispute that which he is
commanded to believe. And, again, how can there be the least
damage unto modesty when there is interested a Deity? when an
angel is the messenger; faith, the bridesmaid; chastity, the contract;
virtue, the espouser; conscience, the priest; God, the cause; integrity, the conception; virginity, the birth; a maid, the mother? Let
no man, therefore, judge that thing after the manner of man which
is done by a divine sacrament; let no man examine a celestial mystery by earthly reason, or a secret novelty, by that which is frequent
and common. Let no man measure that which is singular, by example; nor derive contumely from piety; nor run into danger by
his rashness, when God has promised salvation by his goodness.
What was the necessity that Mary the blessed virgin should be
espoused unto Joseph? but, either because that mystery should be
concealed from the devil; and so the false accuser should find no
cavil against her chastity, being affianced unto an husband; or else that
after the infant was born, he should be the mother's conductor into
Egypt and back again. For Mary was the untouched, the unblemished, the immaculate mother of the only begotten Son of God; —the
almighty Father and Creator of all things,-of that Son who, in heaven, was without a mother;-on earth, without a father; —in heaven,
(according to his Deity,) in the bosom of his Father; on earth, (according to his humanity,) in the lap of his mother.-HEYwooD.
Father, forgive them, foar they know not what they do!
Philosophy, therefore, if it required a lesson in humanity, may
come to school here. The feeling which prompted these words
touched the highest culminating point of human nature, where
divinity itself begins.-SIR THOMAS BROWNE.
The fountain with which Paradise was watered is Christ: of the
four rivers into which it is often parted, Pison is prudence; Gihon,
temperance; Tigris (Hiddekel), fortitude: Euphrates, justice.
That of three things the world has great cause to wonder-of
Christ's resurrection after death,-of his ascension to heaven in the
flesh,-and that by his Apostles, being no better than fishermen, the
whole world should be converted. There be four miraculous imitators made by Christ-a fisherman, to be first shepherd of his flocka persecutor, to be first master and teacher of the Gentiles-a publican, to be the first evangelist-a thief, that first entered heaven.
Would we be acquainted with the mysteries of the kingdom of
heaven, we must make application not to angels, for they are themselves learners, but to Christ himself.-AMBRosE.
As in the earthly Paradise there were four rivers which watered
the whole earth; so in Christ, who is our Paradise, we may find four
fountains; the first is the fountain of mercy, to wash away our sins
by the waters of remission; the second is the fountain of wisdom, to
quench our thirst with the waters of discretion; the third is the




COLLECTANEA.                     231
fountain of grace, to water the plants of good works with the springs
of devotion; and the fourth is the crystal fountain of everlasting
life whose refreshing waters issue from the mount of the heavenly
Zion.
The heavens knew him, which lent him a bright star to light him
into the world. The sea knew him, which against its own nature,
made itself passable for his feet. The earth knew him, which shook
and trembled at his passion. The sun knew him, which hid its
face, and withdrew his beams from beholding so execrable an object
as the crucifixion. The stones and buildings knew him, which split
and rent themselves asunder. The grave and hell knew him, the one,
by yielding up the dead; the other, by witnessing his descension.
The Jews reckoned up five several marks of divine favor which
distinguished the first temple, and were wanting in the second.
The ark of the covenant and the mercy seat which was upon it; the
Shechinah or the divine presence; the Urim and Thummim; the
holy fire upon the altar; and the spirit of prophecy. Now the absence of those several things was abundantly supplied by the presence of that Divine Person of whom each of them was in some measure typical. Christ may be called the ark, as he was the material
representative of the Deity, in whom was deposited the perfect law
of God. Like the cedar of which the ark was composed, Christ was
incorruptible; and the golden crown of divinity and glory was upon
him, as it was upon the ark. Angels attended him in his humiliation. and desired to penetrate the mystery of his incarnation, as the
cherubim bent over the mercy seat; so is Christ the meeting place
between God and man. Christ was the Shechinah, for he dwelt in
the tabernacle among men, the true glory of the Shechinah.  The
Urim and Thummim were not required when the Messiah was on
the earth. He only has given those clear oracular answers, which
shall ever instruct the world; the others were but typical of that
union of light and perfection which met in Him alone. Never but
in him were united perfect knowledge and perfect holiness. He is
the Great High Priest, who has spoken with the mouth of God. The
holy fire was not necessary, it was but typical of that eternal flame
of devotion, and purity, and love, which God requires, and Christ
exemplified. The spirit of prophecy was not wanted, for on him
rested the spirit without measure. He was the prophet like unto
Moses, in bringing in a new dispensation; though greater than Moses,
for he was perfect in himself, and grace and truth are better than
the law. Christ united in himself all these ornaments of the first
temple, and He excelled them all, inasmuch as the substance is superior to the shadow. These things, it is true., made the first temple
glorious; but the glory of the second temple was indeed greater than
that of the first; when Christ uniting all the realities of which the
first temple were but typical, presented himself in the second temple,
to the admiring and wondering crowd as the true Messiah, the expected Hope and Savior of Israel.
Socinius and his followers believed in the actual translation of
Jesus to some celestial region in the interval between his baptism
and his entrance upon his public ministry.




232                     COLLECTANEA.
CREATION; allegorizedl.
"That God has taught us by the course he took in framing and
fashioning the world, how we must proceed to become a new creation or a new heaven and a new earth, renewed both in soul and
body. In the first day, he made the light; therefore the first thing
of the new man ought to be the light of knowledge, for saith St. Paul,' he that cometh to God must know that he is.' On the second day,
he made the firmament, so called because of its steadfastness; so the
second step in man's new creation must be firmamentum fidei-the
sure foundation of faith. On the third day, the seas and trees bearing fruits; so the third step in the new man is, that he become
waters of relenting tears, and that he bring forth fruit worthy of
repentance. On the fourth day, God created the sun, that whereas
on the first day there was light without heat, now on the fourth day
there is light and heat joined together; so the fourth step in the
new creation of the new man is, that he join the heat of zeal with
the light of knowledge; as in the sacrifices, fire and salt were coupled.
The fifth day's work was of fishes to play in the seas, and fowls to
fly and soar towards heaven; so the fifth step, in a new creature, is
to live and rejoice in a sea of troubles, and fly by prayer and contemplation heavenward. On the sixth day, God made man; now all
those things before named being performed by Him, man, is a new
creature. They are all thus like a golden chain concatenated into
several links by Saint Peter." Add to your light of knowledge, the
firmament of faith; to your faith, seas of repentant tears; to your
tears, the fruitful trees of good works; to your good works, the hot
sunshine of zeal; to your zeal, the winged fowls of prayer and contemplation; and so Ecce omnia facta sunt. Behold all things are
made new!-HEYWOOD.
DECALOGUE; fetched from  heaven by Afoses, and the opposition? he encounteredfrom  angelic interference.
Moses is represented by the Cabalists as having received the law,
not as is commonly believed by Christians, by the condescension of the
divine Majesty, on Mount Sinai; but by actually ascending into
heaven to fetch it. And ample details have been given of the opposition he experienced from numerous and mighty angels, and the
means by which he overcame that opposition and surmounted other
difficulties and obstacles in his progress through the celestial regions.
DEITY; hieroglyphically represented.
Divers nations, but especially the Egyptians, made certain hieroglyphics to express the sole supremacy of the Deity. First, by the
stork, which is a bird that hath no tongue; and God created all things
in a temperate and quiet silence: inferring from this that man ought
not to speak of him too freely or rashly, nor to search too narrowly
into his hidden attributes. They interpreted His infinity by a circle,
which hath neither beginning nor an end. So likewise by the eye; for




COLLECTANEA.                        233
as in all other creatures, so especially in man the eye is of his other
members, the most beautiful and excellent, as the moderator and
guide of our affections and actions; so God is the bright eye of the
world who by the apostle James is called the Father of men, unto
whose eyes all thoughts be naked and open, who looketh upon the
good and bad, and searches into the reins of either.-HEYWooD.
DEVIL; the method and ceremony of the homage performed; and the fealty paid to i7im, according to the
ritual of witchcraft.
First, the magician or witch is brought before the tribunal of
Satan, either by a familiar spirit or else by a magi or hag of the same
profession, who sits crowned upon a majestic throne, surrounded by
a host of other devils, who attend upon him in the capacity and dignity of lords, barons, and princes, richly appareled in the vestments
of Tartarean paraphernalia. The palace or parliament-house of his
satanic majesty is represented as built of beautiful marble, and the
walls of which are hung with gorgeous drapery interwoven with
gold and silver and purple covered arras, and designed to augment
the pomp of his regality and imperial state.  Satan, from his royal
seat, casts his eyes round about, as if ready to incline his benign ear,
by way of encouragement, to any suitor that may be presented. A
devil, of venerable aspect, now steps forth and saith,' Most potent
lord and master, great patron of the spacious universe, in whose
hands are all the riches and treasures of the earth, and all the goods
and gifts of the world, this person r present before thine imperial
throne, to follow thy standard, and to fight under the patronage of
thy great name and power; who is ready to acknowledge thee to be
god and creator of all things, and none but thee. It shall be thy
clemency, 0 most sovereign lord, to vouchsafe this man (or woman)
the grace of thy benign aspect and receive him (or her) unto thy
patronage and favor."  To which Satan, with a grave countenance
and loud oration answereth,' I cannot but commend this thy friend,
who so cordially hath committed himself (or herself) unto our safe
guard and trust; whom as our client and favorite we accept, and
promise to supply him with all felicity and pleasure, both in this
present life and the future."  This done, the miserable wretch is commIanded to renounce his faith, baptism, the eucharist, and all other
holy things, and to confess Lucifer his only lord and governor: which
is done with many infernal and cAc rlewlc ceremonies not befitting to
be here mentioned.  Then is the'etiic'tte of initiation and reception written with the blood of the let'; t:lullb. After which the devil
lmarks him either in the brow, neck or shoulders, but commonly in
the more secret parts, with the stamp or character of the foot of a
hare, a black dog, or a toad, or some such figure by which he brands
him (as the custom was of old, to stamp their slaves and captives
whom  they bought for money in the market-places) to become his
perpetual slave and vassal; and this the wicked spirit doeth, as desirous to imitate God in all things ~ who in the Old Testament marked




234                      COLLECTANEA.
his chosen people with the seal of circumcision, to distinguish them
from the gentiles, and in the New Testament, with the sign of the
cross, which succeeded that of circumcision (according to the testimony of the fathers). And as the devil is always adverse to his
creator, so he will be worshipped with contrary rites and ceremonies.
Therefore, whenever magicians, and witches, present themselves unto
him, they worship him with their faces from, and their backs towards
him, and sometimes standing upon their heads with their heels upwards, but what is most beastly and abominable of all the requisition of their homage and fealty, the devil presents unto them his
forked tail to kiss; which divers magicians have confessed. Those
who put themselves under any certain constellation by which to produce curious and prodigious effects, whereby the work is taken from
the creator and attributed unto the creature; and all those operations
of conjuration, incantation, abjuration, murmuration, together with
those conventicles and nightly assemblies of sorcerers, and other diabolical inventions, have the great devil himself for their author and
abettor.-HEYWOOD.
Some of the ancient writers on Sorcery, have affirmed that every
magician and witch after they have passed through the ordeal of
performing homage to the devil, immediately a familiar spirit is appointed to attend them, and whom they styled 1Iagister, Alcartinellus,
and that he is sometimes visible with them, in the shape of a dog, a
rat, an Ethiope, &c. That Simon Magus had a black dog tied to
him with a chain, which, if any man attempted to speak to him,
with whom he did not desire any communication, he instantly sprang
at him, and the offender was soon devoured.
The knowledge of devils makes them  familiar with the virtues of
herbs, plants, stones, minerals, &c. They understand the nature of
all creatures, birds, and beasts. They possess excellent skill in all
the arts and sciences. By their influence they operate on the four
elements, stars and planets; are acquainted with the cause of meteors,
and can produce miraculous alterations and wonderful effects in the
air.-BuaToN, Anatomy.
The ancient, as well as the more recent sophists, enumerate the
following kinds of devils, their particular orders, and point out their
respective presidencies-Fiery spirits or devils, have control over
blazing stars, fire drakes,?gnes fattui, &c. The aerial, keep their
quarters in the air, and control tempests, thunder, lightnings, &c.
The water-devils, preside over naiads or water-nymphs, oceans, rivers,
&c.  The terrestrial, supervise lares, genii, wood-nymphs, fairies,
robin-good-fellows, forests, &c. The subterranean, are commonly seen
about mines, produce earthquakes, are conversant with the centre of
the earth and volcanoes, and torture the souls of men till the day of
judgment.  Their egress and regress are about,Etna, Lipari, IMons
Hecla in Iceland, Vesuvius, Terra del Fuego, &c., because many
shrieks and fearful cries are continually heard thereabouts, and familiar apparitions of dead men, ghosts, goblins, &C. —BuRTOxN, POssim.




COLLECTANEA.                        235
FANATICISM; its natural c7aracter and practical efects.
The fanatic will live on better terms with angels and with seraphs,
than with his children, servants or neighbors, or he is one who,
while he reverences the thrones, dominions, and powers of the invisible world, vents his spleen in railing against all "dignities and
powers of the earth." —IsAAc TAYLOR.
FIRMAMENT; morally considered.
If, with Seneca, we contemplate aright in imagination the magnitude and beauty of the orbs of heaven, we shall look down, with a
noble indifference, on the earth as a scarcely distinguishable atom,
and say, " Is it to this little spot that the great designs and most
glorious desires of man are confined 3 Is it for this, that there is
such disturbance of nature, so imuch carnage, and so many ruinous
wars? O! folly of deceived men, to imagine great kingdoms in the
compass of an atom, to raise armies to divide a point of earth with
their swords! It is just as if the ants should divide their mole hills
into provinces, and conceive a field to be several kingdoms, and
fiercely contend to enlarge their borders and celebrate a triumph in
gaining a foot of earth, or a new province to their empire. In the
light of heaven, all sublunary glories fade away, and the mind is
refined and ennobled, when with the eye of faith, it penetrates within
the veil and descries the splendor of the heaven of heavens.
FUTURE STATE; its necessity, reality, equality, promise,
and moral Tnjltecee.
It is indeed a wide ocean, said the abbe, full of waves and dangers, storms and tempests; and like the Atlantic before the adventurous Genoese first crossed it, no one comes back to tell us what is
beyond. But as to the eye of Columbus, enlightened by true genius,
it was self-evident that to harmonize with the known world in which
lie dwelt, there must be another continent beyond the broad western
sea; so to the eye of the religious man, enlightened by revelation, it
is self-evident, that beyond the scenes of time, there must be another
world to equalise all that is unequal in this. —ANONvurOus.
If there be men dignified by the name of philosophers who can
hold that the present scene of being, with all its moral evil, and physical suffering, is to be succeeded by no better or happier state of
existence, just because " all things have continued as they were" five
or six thousand years; their inferences respecting the future state,
would not have been less conclusive, or the revealed declaration of
the scripture less true, had they based it on a period, even an hundred times more extendcd. —HuGc  MILLER.
" Plato, thou reason'st well,
Else whence this pleasing hope, this fond desire,
This longing after immortality!
Or whence this secret dread, and inward horror



236                       COLLECTANEA.
Of falling into naught? Why shrinks the soul
Back on herself, and startles at destruction?'Tis the divinity that stirs within us,'Tis heaven itself that points out an hereafter
And intimates eternity to man."-ADDIso N.
The doctrine of a future state is not merely a speculative proposition to serve as a subject of metaphysical investigation or to be admitted merely to complete a system of philosophy or theological
belief. It is a truth of the highest practical importance which ought
to be interwoven with the whole train of our thoughts and actions.
Yet how many are there even of those who bear the Christian name.
who are incessantly engaged in boisterous disputes respecting the
nature of faith, who have never felt the influence of that faith which
realizes to the mind. as if actually present, the glories of the invisible
world. If we really believe the doctrine of immortality, it will manifest itself in our thoughts, affections and pursuits. It will lead us to
form a just estimation of the value of all earthly enjoyments. For
in the sight of eternity all secular pursuits in which men now engage
appear but vanity, and all the dazzling objects which fascinate these
eyes, as fleeting shadows. A realizing view of an eternal state dissipates the illusion which the eye of sense throws over the pageantry
and splendors of this world, and teaches us that is transitory and fading, and that our most exquisite pleasures will ere long be snatched
from our embrace. For not a single mark of our sublunary honors, not
a single farthing of our boasted treasures, not a single trace of the
beauty of our persons, can be carried along with us to the regions
beyond the grave. It will stimulate us to set our affections on things
above, and to indulge in heavenly contemplations, for " where outr
treasure is, our hearts will be also."  Rising superior to the delights
of sense, and the boundaries of time, we will expatiate at large, on
those boundless regions which " eye hath not seen," and contemplate
in the eye of reason and revelation those scenes of felicity and grandeur
which will burst upon the disembodied spirit when it has dropped its
cartlhly tabernacle in the dust.  Again, if we believe the doctrine
of immortality, we will be careful to avoid those sins which would
expose us to misery in the future world, and to cultivate those dispositions and virtues which will prepare us for the enjoyment of eternal
felicity. Between virtue and vice, sin and holiness, there is an essential and eternal distinction, and this distinction will be fully and
visibly displayed in the eternal world.  He whose life is a continued
scene of vicious indulgence, and who has devoted himself to "work
all manner of uncleanness with greediness,"' becomes by such habits
" a vessel of wrath fitted for destruction," and from the very constitution of things there is no possibility of his escaping the misery of
the future state, if his existence be prolonged.  WYhereas, he who is
devoted to the practice of holiness, who loves his creator with supreme
affection and his neighbor as himself, who adds to his " faith virtue,
knowledge, temperance, patience, brotherly kindness and. charity," is
by the possession and exemplification of such graces, rendered fit for




COLLECTANEA.                        237
everlasting communion with the Father of Spirits, and for delightful
association with all holy intelligences, that people his immense empire.  The belief in a future state, also, will excite us to the exercise
of contentment and reconcile our minds to whatever privations or
afflictions, providence may allot us in this world. " For the sufferings
of the present time are not worthy to be compared with the glory
which is to be revealed." If we believe that the whole train of circumstances connected with our present lot is arranged by wisdom
and benevolence, every thing that befalls us here must have a certain
bearing on the future world, and have a tendency to prepare us for
engaging in its exercises, and for relishing its enjoyment. We will
not rest satisfied with vague and confused conceptions of celestial
bliss; but will endeavor to form as precise and definite ideas, on this
subject, as the position of our sublunary condition will permit.  We
will search the oracles of divine revelation and the discoveries of
science, and endeavor to deduce from both, the sublimest conceptions
we can form of the glories of that "inheritance which is incorruptible, undefiled. and that fadeth not away, which is reserved in heaven
for the faithful."
GOD; understood by the works of nature and the volume
of Inspiration.
Saith an old divine: we come by two ways to the knowledge
and apprehension of God, by his works and by his word; by his
works we learn to know there is a God, and by his word we come
to know what God is. His works teach us to spell, his word to
read. The first are his back parts, by which we behold Him afar
off, the latter represent Him to us more visibly, and as it were " face
to face."  For the word is a book consisting of three leaves, and
every leaf printed with many letters, and every letter containeth in itself a lecture. The leaves are heaven, the air, and
the earth, with the water: the letters engraved are every angel, star
and planet; the letters in the air, every meteor and fowl; those in
the earth and water, every man, beast, plant, flower, mineral, fish,
&c. All these, set together, spell unto us-That there is a God.
I am the God of Abraham, and the God of Isaac, and the God of
Jacob, in a special sense, not merely as their creator and preserver,
which he is to all men, but as their governor, protector, supplier and
friend,-not of the dead, which are non-entities. In Scripture, that
God is one God, and that we are his people, are correlative propositions.
The works of creation, and every thing around us, manifest the
presence of God, -his radiant, life-giving circle. It is neither pantheism nor poetry alone, but the truth of nature exemplified in the
variations of the seasons.
"These, as they change, Almighty Father, these
Are but the varied God; the rolling year
Is full of thee. Forth in the pleasing spring
Thy beauty walks, thy tenderness and love."




238                      COLLECTANEA.
Every germ that is evolving, every flower that blooms, presents to
us the moving presence of God. Whenever we conceive of the operations of the laws of nature in the world, or disconnected from the
power of His immediate presence, at the place where such operations
exhibit themselves, we practically deny his omnipresence. It is a
beautiful and instructive story of the traveller, amid the emergencies
of a journey in the destitution of a desert, attracted by a flower,
growing upon a stone in the arid waste, exclaiming, God is here!
The blooming flower was the manifestation of his presence.
"Should fate command me to the utmost verge,
Of the great earth, to distant barbarous climes;
Rivers unknown to song; where first the sun
Gilds Indian mountains, or his setting beams
Flame on the Atlantic Isles, tis naught to me,
Since God is ever present, ever felt,
In the void waste, as in the city full;
And where he vital breathes there must be joy."
IMMORTALITY; symbolized by the ~Tomb.
It remains for death to exhibit the glory of life. It was a beautiful
superstition, that of ever-burning lamps in tombs. To seek for such,
imaged well the practice of the Christian, who beholds immortality
in the grave.-SLACK.
JACOB's LADDER; its prophetic and spiritual meaning.
The Rabbins have a conceit respecting the ladder which Jacob beheld in his dream, " set upon the earth, and the top of it reaching
to heaven, and the angels of God ascending and descending upon it,"
which they say represents the rise and fall of the four great monarchies; the seventy steps agreeing with the seventy years captivity
in Babylon, or two and fifty steps representing the time of the
reign of the four Assyrian kings.
In Jacob's ladder figur'd this we see,
(Which ladder Christ himself protest to be),
Of which the foot being fixt upon the ground,
The top to heaven. Thus much to us doth sound,
That in this scale, at such large distance set,
The heaven and earth at once together met.
So Christ's humanity from earth was given,
But his divinity He took from heaven;
As from earth, earthy; as from heaven divine
Two natures, in one person, thus combine.
HEYWOOD.




COLLECTANEA.                      239
JEWS; touching the prophecies relative to their present
conditions and thle prospective reestoration to their formzer possession of the divine favor, and return of their
national glory.
In the midst of all changes,-the vicissitudes of time, —the revolution of kingdoms, and the downfall of empires, the Jew abides the
same in every particular, the same as when God led him  out of
Egypt, with one creed, one language, one liturgy, one sorrow, one
hope, he is found in every corner of the globe, q severed fragment of
that exquisite design which the Lord shall again arrange, as of old, to
be the beauty and glory of the whole earth. —CHARLOTTE ELIZABETH.
JosEPII; traditionary statement respeetiny his burial and
tle journeyings of his coffln.
Rabbi Nathan affirms that Joseph was buried in the mausoleum of
a certain king of Egypt, and that Moses stood near that royal cemetery and said, Joseph. the time is arrived in which God swore that
h:e would deliver Israel; the time is come also for Israel to fulfill the
oath which thou didst impose upon them; if thou show thyself, well;
but, if not, we are released from our obligation. That Joseph's coffin
instantly advanced; and that Moses took it, and carried it off with
him, and that during all the year that Israel passed in the wilderness, the coffin of Joseph and the ark of the Lord marched side by
side. —ALLEN.
JUDIDGAENT DAY; its necessity, equity, and moral
i,'1luence.
This is the day that must make good that great attribute of God,his justice; that must reconcile those answerable doubts that torment the wisest understandings and resolve those seeming inequalities, and respective distributions in this world, to an equality and
recompensive justice in the next. This is that one day that shall
include and comprehend all that went before it; wherein, as in the
last scene, all the actors must enter to complete and make up the
catastrophe of this great piece. This is the day whose memory hath
only power to make us honest in the dark, and to be virtuous without
a witness.  Ipsa sui pretium virtus sibi, that virtue is her own reward, is but a cold principle to maintain our variable resolutions in a
constant and settled way of goodness.-SIR T. BRowNE.
MIAGIc;  its author and history.
Some authors have supposed the art of magic was devised before
the flood, by the Devil, who communicated the invention to the giants,
by whom Charn, the son of Noah, was instructed in the science of
sorcery. For this abomination, with the consequences of all manner of iniquities arising therefrom, was the deluge brought upon the




240                      COLLECTANEA.
world, and which, after the flood, was taught by Chain to his son,
Misraim, who conveyed it to the Egyptians, Babylonians and Persians, and from them imparted to the other nations of this terraqueous globe.
Other writers on magic derive the words from Theurgia or whitemagic, Goetia or black-magic, or the black-art, otherwise called
necromancy. The effect of the first, they imputed to good angels;
and the evils of the latter they ascribed to demons: affirming the
one to be lawful, and the other unlawful.
Tertullian traces  ll the chief luxuries of female attire, the necklaces, armlets, rouge and the black powder for the eye lashes, to the
researches of fallen angels into the inmost recesses of nature, and
the discoveries they were in consequence enabled to make of all that
could embellish the beauty of their earthly favorites.
MESMERISM; a charracteristic and medical anecdote.
REMARKS.-The daring follies and satanic delusions of the present
day are not entitled to the merit or charm of novelty, as regards either
their source, principles, designs, peculiarities or practices; being in spirit-infJcto —precisely the same as those which existed during the dark
and sanguinary period when witchcraft prevailed in England. Fortune-telling is now exploded, and entirely confined to the simplicity
of silly and ignorant girls; pronounced by law a misdemeanor, and
punishable upon the indictment of obtaininig money under false pretences.
During the reigns of the Charles's, and the interregnum of the Protectorate, these abominations were rife. Modern Millerism corresponds to the Millenium of the Fifth-Monarchy-Men; whilst other
similar vagaries, which have recently startled or seduced the imbeciles
of the passing hour, are merely modified to meet the advanced stage
of the scientific knowledge of a progressive civilization; putting on
the disguise of new names and assuming the different dress of a
changed appearance, to distinguish them from such as originated in
the dark, superstitious and disastrous times of English history, when
the corrupting influence of courtly intrigues, commingled with the
subversive errors of a headlong fanaticism, and those heretical dogmas
which provoked the outbreak-" the confusion worse confounded" —
of those sanguinary and sectarian conflicts which have ever attended
the unyielding hostilities, fierce and violent struggles of religious denominations for the ascendency to supreme authority, or the tyranny
of despotic power, so dishonoring to the benevolent character of a
Catholic Christianity, as well as abhorrent to those essential principles which involve the inalienable and sacred rights of civil and
religious liberty, whose safe and solid base alone affords a sure foundation upon which to erect the various and stately superstructures of
social, political, and ecclesiastical institutions; rendered most durable and attractive when built according to the glorious order of a
divine architecture, and adorned by the chaste ornaments of those




COLLECTANEA.                        241
plastic and apostolic rules, taught and perfected only in the school of
Christ.-G. C.
By the spirits called Lares, or household gods, many men have been
driven into strange melancholies. Amongst others I will cite one
least co~mmon. A young man had a strong imagination that he was
dead, and did not only abstain from the use of meat and drink, but
importuned his parents that he might be carried into his grave
and buried before his flesh was quite putrefied. By the counsel of
physicians, he was wrapped up in a winding  sheet and laid
upon a bier, and so carried toward the church upon men's shoulders. But, by the way, two or three pleasant fellows, suborned to
that purpose, meeting the hearse, demanded aloud of them  that
followed it, whose body it was there coffined and carried to burial 3 They said it was such a young man's, and told them his
name. Surely (replied one of them), the world is very well rid
of him, for he was a man of a very bad and vicious life, and his
friends may rejoice he hath rather ended his days thus, than at the
gallows.  Which the young man hearing, and vexed to be so injured,
roused himself up upon the bier, and told them that they were wicked men to do him that wrong, which he had never deserved, and
told them, that if he were alive, as he was not, he would teach them
to speak better of the dead. But they proceeding to deprave him,
and give him much disgraceful and contemptible language, he not
being able to endure it, leapt from the hearse and fell about their ears
with such rage and fury that he ceased not buffeting with them till quite
wearied, and by his violent agitation the humors of his body altered,
lie awakened as out of a sleep or trance, and being brought home
and comforted with wholesome diet, he within a few days recovered
both his pristine health, strength and understanding.*
"Time is, that I, being a young man, writ of Magical Art three
books in one volume, sufficiently large, which I entitled of Hidden
Plhilo.sop,/y; in which wheresoever I have erred through the vain
curiosity of youth, now in my better and more ripe understanding I
recant in this palinode. I confess I have spent much time in these
vanities, in which I have only profited thus much, that I am able to
* The foregoing incident is extracted from a work containing upward of
seven hundred folio pages of doggerel verse and laborious prose, preceded by
a dedication to Henrietta Maria Queen, which breathes the gallantry and
quintessence of chivalric courtesy; but considering it a literary curiosity I
was enticed to proceed over its rugged and unpolished pages even after the
fatigue and lateness of business-from occasionally meeting with a brilliant
sentiment and diamond thought. The volume is an omnrium gatherum of
astrology, astronomy, cosmogony, mythology, philosophy, sorcery, theology, talmudic traditions, pagan fables, puritanical research and literature.
And I am further induced to insert (using modern orthography) the additional remarks of the author respecting himself, as they embrace an admirable moral, and present a pointed and warning rebuke to such whose propensity to waste their time and indulge their fancies and mar their usefulness in the absurdities and wonders of supernaturalism bear an inverse ratio
to their belief in the mysteries and truths and requisitions of the Bible.-G. C.
1'1.




242                      COLLECTANEA.
dehort other men from entering into the like dangers. For whatsoever by the illusion of the devil, or by the operation of evil spirits
shall presume to divine or prophesy by magical vanities, exorcism, incantations, amatories, enchanted ditches, and other demoniac actions,
exercising blasphemous charms, spells, witchcrafts, and sorceries, or
anything belonging to superstition and idolatry; all these are foredoomed to be tormented in eternal fire with Jamnes Ii3ambre and
Simon Magus." —HEvwoOD.-(1659.)
MESSIAH; Traditions relating to the 1Blessings and Celebhratio  oqf christ's Kingdcom.
The felicities and glories which will usher in the government of
the Messiah is to be celebrated by a royal festival, to which all Israelites will be invited, and seated every one beside a golden table. As
all other kings and princes on the occasion of a public festival are
accustomed to entertain their guests with spectacles and games; so
this banquet of the Messiah is to be introduced by a sportive exhibition. He will amuse the company with a battle between Behemoth and Leviathan, as it is written, " Thus shall the beasts of the
field play."  Job i. 20.  The various feats of Behemoth will be
highly gratifying to the Messiah.  "These also shall please the Lord
better than an ox or bullock that hath horns and hoofs."  Psal. lxix:
31. But Leviathan shall advance to the contest armed with his
scales, as with a breastplate and coat of mail dreadful to behold.
The battle will be fierce: but the combatlnts being equally matched,
neither will be victorious. They will both fall exhausted with fatigue.
Then Messiah with a drawn sword shall stab and slay them both.
" In that day the Lord, with his sore and great and strong sword
shall punish Leviathan the piercing serpent, even Leviathan that
crooked serpent."  Isaiah xxvii. 1.  These huge animals, together
with Bar Juchine the enormous bird, are then to be spitted and laid
to the fire, and all requisite preparations to be made for the splendid
banquet, as it is written: " And on this mountain shall the Lord of
hosts make unto all people a feast of fat things, a feast of wines on
the lees, of fat things full of marrow, of wine on the lees well refined. Isaiah xxv. 6. Having provided three courses of flesh, fish
and fowl; the rabbies have supplied this sumptuous feast of the
Messiah,  with the customary appendages. The dessert will consist
of the most delicious fruits, the produce of the garden of Eden, including some of the fruit taken from the tree of' life j the choicest and
most exquisite wines of the vintage of Paradise, prepared immediately after the creation, and preserved in Adam's wine-cellar ever
since, expressly for this glorious occasion.  "In that day sing ye
unto her, a vineyard of red wine, I the Lord do keep it.' Isaiah
xxvii. 2, 3. "In the hand of the Lord there is a cup, and the wine
is red, it is full of mixture, and he poureth out of the same."
Psalms lxxv. 8.  " Since the beginning of the world men have not
heard, nor perceived by the ear, neither hlath the eye seen, O God,
besides thee, what be blath prepared for him that waiteth for him."




COLLECTANEA.                       243
Isaiah lxiv. 4. At the conclusion of the feast Messiahll is represented as filling a cup, over which, according to usual custom, a grace
will be pronounced; that the company giving glory to God will beseech
him to undertake the office; resembling that of the cup-bearer-that
God will offer it Michael, Michael to Gabriel, Gabriel to Abraham,
Abraham to Isaac, Isaac to Moses, Moses to Joshua; that all these declining the office as being unworthy of such high honor, will at last
assign it to David; declaring it will be proper for an earthly king to
perform this service to the King of Heaven,-that David will say,
"Well! then I will give thanks and this office becomes me as it is
said," " I will take the cup of salvation and will call upon the name
of the Lord." Psalms cxvi. 13. And that this cup will contain two
hundred and fourteen gallons, as it is said, "My cup runneth over."
Psalms xxiii. 5. The luxuries and provisions remaining on the table
will be distributed amongst the guests, who will expose them to sale
at the market-place at Jerusalem; that of the part of the skin of
Leviathan will be made tabernacles, pavilions or awnings for the
just; and that the rest will be spread upon the walls of Jerusalem,
diffusing a light to the extremities of the world; as it is written,
"And kings shall come to the brightness of thy rising.; Isaiah lx.
3. The banquet will be succeeded, and the festival concluded by
music and dancing; God entertaining the just, with music and
dancing, and will himself sit in the midst of them, in the garden of
Eden, and every one will point to him with an outstretched finger.
"And it shall be said in that day, Lo, this is our God, we have waited
for him; we will be glad, and rejoice in his salvation." Isaiah xxv.
9.-ALLEN.
RESURRECTION; Physically I42xlainzed and Illustrated;
and Symbolized by Funereal Trees, Ornamentag Flowers, and Perennial S/hrubs.
During the life of any animal its particles are in a state of ceaseless change; the organism of to-day is not that of yesterday. When
this removal of particles ceases to take place, according to vital laws,
the organism  decays. But who shall say that the power which
brought them together decays also 3 All that we know is, that we
no longer see the same process conducted; but that does not prove
annihilation. All action that we are acquainted with produces reaction; and perhaps, if life operates on matter, matter operates on
life. This action may, for aught we know, be needful for the development of the soul; but the necessity of that precise mode of it
which takes place in what we call a living organism, is only for a
time. Death is only one of change, and change has its relation to
Time; it is a relation, not an absolute existence. The opponents of
the natural evidence of immortality, appeal to the triumph of death
in the lower world; but they know not what those triumphs are, nor
to what extent they go. Nature is the art of God. It seems a constant plan of nature to build exquisite structures with worthless and
often loathsome materials. The brilliant plant and the phosphores



244:                    COLLECTANEA.
cent light spring from putrescence; and among the decay of expectations and the mangled relics of happiness, hope blossoms and
shows at once a flower and a star. That in strewing their tombs the
Romans affected the rose; the Greeks the amaranthus and myrtles;
that the funeral pyre consisted of sweet fuel, cypress, fir, larix, yew,
and trees perpetually verdant, lay silent expressions of their surviving hopes; wherein Christians which deck their coffins with bays,
have found a more elegant emblem; for that tree seeming dead will
restore from the root, and its exsuccous leaves assume their verdure
again. Whether the planting of the yew in church yards hold not
its original from ancient funeral rites, or as an emblem of the Resurrection, from its perpetual verdure, may also admit conjecture. If
in the decretory term of the world, we shall not all die, but be
changed according to received translation; the last day will make
but few graves; at least quick resurrection will anticipate lasting
sepulchres; some graves will be opened before they be quite closed,
and Lazarus be no wonder. When many that feared to die shall
groan that they can die but once; the dismal state is the second and
living death, when life puts despair on the damned; when men shall
wish the covering of mountains, not of monuments, and annihilation
shall be courted.-Sin THOMAS BRowVNE.
Death is as necessary to the constitution as sleep. We shall rise
refreshed in the morning.-Dn. FRANKLIN.
SAINT PAUL'S traditiorlal~ cdescent into ITell.
Adam de Ross thus sings of St. Paul's descent into hell. The
Archangel Michael performs the office of guide to the apostle.  " My
good son," says he to him, "follow me without fear and without suspicion." God commands me to show to thee the gnashing of teeth,
the pangs and the anguish which sinners undergo. Michael goes
first; Paul follows, repeating psalms. At the gate of hell grows a
tree of fire; from its branches hang the souls of misers and scandalmongers. The air is full of flying imps. who drag the wicked to the
furnace. The two travellers pursue their way through the desolate
regions. The archangel explains to the apostle the torments inflicted
for different crimes: from the bosom of an immense forge a vast
wave, in which burning furnaces roar and sparkle, issue rivers of
molten metals, in which demons are disporting. The further the
envoys of heaven penetrate into the bowels of the earth the more
terrible become the torments, and St. Paul is filled with pity. They
arrive at the mouth of a pit, sealed with the seven seals. The archangel removes the seals, and pushes back the apostle, till the pestilential vapor exhaled from the pit has passed off. From the bottom
of this pit ascend the moan of the greatest sinners. St. Paul inquires
how long their punishment shall last. " One hundred and forty thousand years," replies St. Michael, "though I am not quite sure of it."
The apostle begs the archangel to implore the Almighty to mitigate
the punishment of these reprobate spirits. Their prayers, joined by
those of other compassionate angels, are granted. God ordains that




COLLECTANEA.                       245
in future the tortures shall be suspended from Saturday till Monday
morning. St. Brandan, in his voyage to the terrestrial paradise, had
obtained the same favor for Judas.-CHATEAUBRIAND.
SATAN; hi8 subtlety, ltertatiowns and delusions.
The devil would persuade me that the brazen serpent was no miracle, but merely operated by sympathy; and to the misapplication
of our studies would resolve all phenomena into natural causes.
Thus the devil played at chess with me, and yielding a pawn thought
to gain a queen from me, taking advantage of my honest endeavors;
and whilst I labored to raise the structure of my reason, he strived
to undermine the edifice of faith. —SiR THOMAS BROWNE.
The time when the fall of Satan and his angels took place is generally imagined to have preceded the creation of the world; and
some have accounted for it by the supposition that the arch-fiend and
his angels, being informed of God's purpose to create man after his
own image, and to dignify his nature by Christ's assuming it, and
thinking their glory to be thus eclipsed, coveted the happiness of
man, and so revolted; and with this opinion that of the Mahometans
has some affinity, who are taught that the devil, who was once of
those angels who are nearest God's presence, and named Azazel, forfeited Paradise for refusing to worship or pay homage to Adam at
the command of God. But whatever was the occasion or mode by
which it was manifested, pride seems to have been the leading
sin, and it ultimately terminated in rebellion and apostacy.
SENTIIMENTS on a vadriety Of subjects, speculative and
PRest not in high strained paradoxes of old philosophy, supported
by naked reason and the reward of mortal felicity; but labor in the
ethics of faith, built upon heavenly assistance and the happiness of
both beings. Understand the rules, but swear not unto the doctrines
of Zeno or Epicurus.  Let not the twelve but the two tables be thy law.
Let Pythagoras be thy remembrancer, not thy textuary and final instructor; and learn the vanity of the world rather from Solomon
than Phocylydes. Keep not in the dogmas of the Peripatetics, Academy, or Porticus. Be a moralist of the mount, an Epictetus in
the faith, and Christianize thy notions.
Be not a Hercules Furens abroad, and a poltroon within thyself.
To chase our enemies out of the field, and be led captives by our
vices; to beat down our foes, and fall down to our concupiscences;
are solecisms in moral schools, and no laurels attend them. To manage well our affections, and the wild horses of Plato, are the highest
circenses, and the nobles digladiation, is in the theatre of ourselves;
for therein our inward antagonists, not like common gladiators, with
ordinary weapons and downright blows make at us, but also like retiary and laqueary combatants with nets, frauds, and entanglements,
fall upon us. Weapons for such combatants are not to be forged at




246                     COLLECTANEA.
Lipara. Vulcan's art doth nothing in this internal militia; wherein
not the armor of Achilles, but the armature of St. Paul, gives the
glorious day, and triumphs, not leading up to the capitol, but into the
highest heavens.
Let not fortune, which hath no name in Scripture, have any in thy
divinity.  Let Providence, not chance, have the honor of thy
acknowledgment, and be thy Edipus in contingencies. Mark well the
paths and windings thereof: but be not too wise in the construction
or sudden in application. The hand of Providence often in abbreviatures, hieroglyphics, and short characters which, like the Laconicism on the wall, are not to be made out but by hint or key from
that spirit which indited them.
We fall not from virtue, like Vulcan, in a day. We are not left
without parentheses of consideration, thoughtful rebukes, and merciful interventions to recall us unto ourselves.
It is the heaviest stone that melancholy can throw at a man, to tell
him he is at the end of his nature; and there is no future state to
come; unto which this seems progressional, and otherwise made in
vain. But man is a noble animal,-splendid in ashes, pompous in the
grave, solemnizing nativities and deaths with equal lustre, not omitting ceremonies of bravery in the infancy of his nature.
Enjoy the whole world in the hermitage of thyself. Thus the
old ascetic Christians formed a paradise in a desert, and with little
converse on earth, held a conversation in heaven; thus they astronomized in caves, and though they beheld not the stars, had the glory
of heaven before them.
Opinion rides upon the neck of reason; and men are happy, wise
or learned, according as that empress sets them down in the register
of reputation.
Some negroes who believe in the resurrection think that they shall
rise white. Even in this life regeneration may imitate resurrection;
our black and various tinctures may wear off, and goodness clothe us
with candor. Good admonitions knock not always in vain. There
will be signal examples of God's mercy, and the angels must not
want their charitable rejoicings for the conversion of lost sinners.
The universe is one grand miracle.
Guide not the hand of God, nor order the finger of the Almighty
unto thy will and pleasure; but sit quiet in the soft showers of Providence.-SIR THOMAS BROWNE.-Christian Morals.
The great advantage of this mean life is thereby to stand in a capacity of a better; for the colonies of heaven must be drawn from
earth, and the sons of the first Adam are only heirs unto the second.
I cannot contemn a man for ignorance, but behold him with as
much pity as I do Lazarus. It is no greater charity to clothe his
body, than apparel the nakedness of his soul.-SIR THOS. BROWNE.
The poets considered wisdom and virtue the two wings by which
we aspire and attain unto the knowledge of God.
A dialogue between two infants in the womb concerning the state
of this world, might handsomely illustrate our ignorance of the next;
whereof methinks, we yet discourse in Plato's den, and are but embryo philosophers.




COLLECTANEA.                        247
As the Son is begotten of the Father, and the Holy Ghost proceedeth both from one and the other; in like manner is the will eng;endered of the understanding and memory.  And as the three persons
of the Trinity are but one God, so these three powers, understanding,
will, and memory, and faculties of the mind, make but one soul.
HE YWOOD.
The eye of the soul is the mind: it is a substance created invisible,
incorporeal, immortal, like unto God, and being the image, omnia
anirna et Christi spousa aut DiaEboli adldtera.  Every soul is either
the spouse of Christ or the strumpet of the Devil.-HEY-wooD.
Age is the sauce of a wise man, and a wise man is the meat of
age, for not by age, but by travel and industry, wisdom is obtained.
It seems as though in mortal life we behold only images and reflections. It remains for immortality to exhibit realities as they are.
The serpent that tempted Eve had the face of a woman, quod similia similibus aplplaudant.  That like might be pleasing to like.
HEYWOOD.
The worlds of matter and of spirit are full of analogies.  Indeed
matter is only Divine thoughts visible and tangible to human sense.
SLACK.
Pyramids, arches, obelisks, were but the irregularities of vainglory and the wild enormities of ancient magnanimity. But the most
magnanimous resolutions rest in the Christian religion, which trampleth upon pride, and sits upon the neck of ambition; humbly pursuing that infallible perpetuity into which all others must diminish
their diameters and be poorly seen in the angles of contingency.
Evenus, an elegiac poet of Pharos, was the first it is said, that
enunciated the proverb that "Habit was second nature."
It were better to have no opinion of God at all, than such an opinion as is unworthy of Him, —for the one is unbelief, the other contumely.-LoRD BACON.
SILENCE;  Figuratively Recommended.
Nature has afforded us double eyes and ears to behold all objects
and listen to all voices and sounds; but to warn us that we should
be sparing in our speech, she hath afforded man but one tongue, and
that portalled with lips, and portcullised with teeth, near to which
are placed the five senses, to signify to us that we ought to speak
nothing rashly, without their counsel and advice, with the help of
the faculties of the soul, which are reason and understanding, which
have their residence in the brain.
Silence is a gift without price, and a treasure without enemies.
SIMILITUDES; Jllforal, Devotional, -and Allegorical.
VWhat the pilot is in the ship; what the charioteer is in the chariot;
what the leader of the song is in the chorus or anthem; what the
law is in the city; the same is God in the world. God, if thou respecteth his force! is the mlost able;- if his features! He is the most




248                     COLLECTANEA.
beautiful; if His life! immortal; if his virtue! He is the most excellent.-HEYvwOOD's HIERARCHIE.
We have for the sea, the world; for the ship, the church; for our
mast, the cross; for the sails, repentance; for our pilot, Christ; for
the wind, the Holy Ghost.-ST. CU-nSOSTOM.
Where nature fills the sails the vessel goes smoothly on; and
when judgment is the pilot, the insurance need not be high. When
industry builds upon nature, we may expect pyramids.
But as eagles when they rest, and the lions when they walk; the
one plucks in his talons, the other his claws to keep them sharp, as
loath to dull them till they meet their prey; so it is not fit we should
trouble our heads, or exercise our wits upon things impertinent, but
rather reserve them for things only behoofull and necessary.
Avarice, the offspring of usury and extortion, makes the nobleman
mortgage his estates, the lawyer pawn his Lyttleton. the physician sell
his Galen, the soldier his sword, the merchant his ship, and the
world its peace and happiness. She is drawn in a chariot with four
wheels, which are called pusillanimity, inhumanity, contempt of God,
and forgetfulness of death. The beasts harnessed to it are tenacity
and rapacity, which are guided and governed by the cruel charioteer
named a gpreedy-desire-of-Ihaving.
Men's miseries, calamities, and ruins are the devil's banqueting
dishes.
That in the spiritual building, the foundation below is placed in
humility, the breadth thereof is disposed in charity, the height
thereof is erected in good works, and is tiled and covered by Divine
protection, and perfected in the length of patience.-HEvwooD.
Nearly every part of the world has its representative in the human
frame; for the head is heaven, of which the eyes are the stars; we
consist of four elements; in the womb we are curled up into a ball;
and when we stretch out our arms, a line drawn around us would be
a circle.
SOUL: Jewish Traditions respecting it, together with a
variety of Curious and lfytholoy ical cparticulars, and
Classical Allusions;-its Nature, Tfransmigraations,
lod~fications aend Destiny.
All the souls of the Israelites, it is said, were contained in the soul of
the first man, and were made ready on the entrance of every Israelite
into this world. The number of souls of the Israelites are calculated to
amount to six hundred thousand, and therefore the soul of the first
man consisted of that number twisted together like so many threads.
Of these six hundred thousand souls that there is never one man
wanting, which shows them to be a model of the upper chariot, in
which are to be found six hundred thousand sciences. Another rabbinical work gives the following luminous statement. " The number
of souls is six hundred thousand; and the law is the root of the souls
of the Israelites, and every verse in the law was six thousand explanations, and every soul is formed particularly out of one explanation.




COLLECTANEA.                       249
It is also necessary to be known, according to the doctrine of the
Cabalist, says Menasseh, that at the beginning of the world souls
were created by God in pairs, consisting each of a male and female;
and therefore they affirm that marriage is either a reward or punishment, according to the works which a man has done. For if a man
is deserving, and accounted worthy, he obtains his original consort;
the person with whom he was created is bestowed upon him as a reward. But if otherwise, he is punished by being united to a person
of uncongenial disposition and manners; with whom he is doomed to
live in almost continual strifes, contentions and other similar miseries. As there is one mansion for the residence of those souls who
never yet descended into the world, there is said to be another, for
the reception of those who have departed out of this life, and on the
decease of the body have returned to their source and origin."
The following passage professes to describe the manner in which a
soul is received on its arrival in the latter of these places. When a
soul first enters Paradise, particularly if beloved or related to any
that are there, it is immediately welcomed by them with pleasant
countenances; and as the people of this world delighting to hear
news from distant parts, put many questions to strangers concerning
them; so do the righteous, who are already in Paradise, welcome the
arrival of their friends and kindred, and ask them concerning the
affairs of this world.
The doctrine of the metempsychosis, or that one soul animates
several bodies in succession, has been generally adopted by the Jews
for many ages, and is professed by them to the present day. The
revolution of souls from one body to another, says Menasseh, is a
matter of justifiable faith throughout our whole community. Nor
are there more than one or two rabbies who deny or reject it. But
there is another very great party of the Sages of Israel who believe
it; and they maintain it to be a fundamental or principle of the
law, and as we are bound to hearken to the words of these teachers,
so we are to embrace their faith, without doubt or hesitation. The
rabbies seem not to be very eminent for their gallantry or courtesy to
the ladies.  " The soul of a woman goes into a man for reward,"
says Menasseh, " but the soul of a man passes into a woman for punishmlent-such a punishment comes to pass on account of some heavy
sin. Trhe Cabbalists, also, believe that souls are removed out of
bodies of one kind into bodies of another kind. The soul of a man
passes into a beast if he has committed one more sin than he has
performed good works. Some of the builders of Babel are declared
to have entered cats and monkeys; and some are said to migrate into
noxious reptiles and insects. The soul of a governor who proudly
exalts himself above his people, into a bee. The soul of a cruel and
wicked tax-gatherer, for his cruelty to the poor, into a raven in
which he was recognized by a sagacious rabbi.
The souls of the righteous,  whose conversation is with the law,
into a fish. Other souls migrate into vegetables. For certain crimes
a soul migrates into the leaf of a tree, sometimes passing from leaf to
leaf, through several leaves. The soul of him who utters slanders




250                      COLLECTANEA.
passes into a stone. Rabbi Isaac Luria went on a time into the city
of Tiberias; and passing by the great school of Rabbi Jochanan, who
was then living, he showed his disciples a stone in the wall and said
to them, "Into that stone has entered a soul that cries to me to pray
for her; and this is the mystery of the words,' For the stone shall
cry out of the wall.' " —tab. ii. 11. The soul of him that sheds blood
goes into the water; the height of the punishment being in cataracts.
Some souls are said to transmigrate into water-mills. The Jews,
doubtless, borrowed the tenet from the Gentiles. It is known to have
been widely diffused in the heathen world, from the Druids of Gaul
and Britain, to the Brahmins of India. The Egyptians, according to
Herodotus, are the first who asserted the doctrine that the soul of
man is immortal, but that when the body decays it enters into some
other animal which is then born; and that after having passed
through all the different species of beasts, fishes, and birds, it again
enters into a new born human body. and that the revolution is accomplished in three thousand years.
Know, curious reader, says Menasseh, that there  are  souls
that migrate after a different manner, which among the Cabbalists is -called Ibbur, or impregnation.  The souls of the righteous, without any impairment of themselves, impregnated other
souls; darting out sparks for the aid of the generality, or any particular person, of their times, and in this respect resemble candles,
suffering no diminution from others being lighted by them. Some
have said that the soul of Seth was pure and unspotted, and was, on
account of Israel, conveyed to Moses, to qualify him for the delivery
of the law. The souls which pass through the mystery of Ibbur,
may return or depart at any time. The souls of Moses and Aaron
came through the Ihbbur to the soul of Samuel, and through Iblur
another spirit entered into Caleb, which strengthened and guided
him in the right way, that he might not join the report of the spies.
Pythagoras asseverated to his disciples, that as a peculiar privilege,
vouchsafed to him by Mercury, he had been first _Ethlalides, the
reputed son of Mercury; then Euphorbus, who was slain by Menclaus at the siege of Troy, next Hermotimlus.
"Even I, who these mysterious truths declare,
Was once Euphorbus in the Trojan war."
The soul of this philosopher is also represented as havinc  been
once embodied in a female narmed Alec, possessing surprising beauty,
but divested of all chastity.  Empedocles, an advocate of this Pythagorean dogma, started the notion of transmigration into vegetables,
pointing out the degrees of preference due to different minigrationls,
having declared that he had previously existed in human bodies, male
and female, and also, to have been a bird, a fish, and a shrub.
Among vegetables his predilection was for the laurel; among aninials,
for the lion; but honored mankind by saying that migration into a
human body was most desirable of all.
Plato supposed the human soul to be an emanation from the di



COLLECTANEA.                       251
vinity, Divina particulum aura, and that after the purification of
various transmigrations it was again re-absorbed into the divine
essence. The souls of those that have made their belly their god,
and loved nothing but indolence and impurity, into the bodies of
asses. Those who loved only injustice, rapine and tyranny, animated
wolves, hawks and falcons. Those remarkable for popular and civil
virtues, migrate into bees and ants, and again return into human
bodies.- Various Authors.
The Druids believed in the immortality of the soul, and its transmigration into different objects; and the clouds as palaces for its reception when it departed from the bodies of their warriors and great
men.
The Mexican or American Indians indulged in similar fancies
respecting the immortality and metamorphosis of the soul. Their
chiefs who died in battle, and their wives who expired in childbirth,
ascended up to the house of the sun, as the Lord of Glory: every day
hailing his beam with demonstrations of joy, and the animation of
vocal and instrumental music. After four years, these souls animated clouds, birds, or descended to the earth again. Those who
were struck with lightning or died of' diseases, and children sacrificed
to Thalve, went to a place called Talocan, the paradise of that God.
Those guilty of heinous crimes went to Mitchau or hell. —CHESTER.
Some of the ancient philosophers affirmed that spirits were of
divers qualities, and operated upon men according to their different
dispositions. Those of an ethereal or fiery temperament stirred up to
contemplation. Those that were aerial to the business and common
affairs of life.
The watery to pleasures; the earthy to base and grovelling avarice;
the martial to fortitude; the jovial to prudence; the lunary to fertility of offspring; the voluptuous to licentiousness- the mercurial
to policy and wisdom; the saturnine from all things that be evil.
Such was the Socraticum  Demonium, or genius of Socrates.HElYWOOID.
They also indulge the conceit that the soul, together with the body,
is derived from some seminal principles; others, that God created and
infused souls into bodies when thev are formed in the womb;
others, that God framed them, first, when I-He created all things, and
now assigns them to us, according to his pleasure.
The ancients used music at their funerals, to excite or quiet the
affections of their friends, according to different harmonies. But the
sweet and symbolical hint was the harmonical nature of the soul,
which, delivered from the body, went again to enjoy the primitive
harmony of heaven, from whence it first descended, which, according
to the progress traced by antiquity, came down by Cancer and ascended by Capricornus. That they sucked in the last breath of their
expiring friends, was surely a practice of no medical institution, but
a loose opinion that the soul passed that way, and a fondness of
affection, from some Pythagorical foundation, that the spirit of one
body passed into another, which they wished minght be their own.
As the doctrine of the certain existence of another world is one of




252                     COLLECTANEA.
the chief truths to be enforced upon man, a visible ascension into
heaven has taken place in the three stages of development of the
great scheme of Redemption. Enoch, Elijah, and Christ, proved to
the world, by their ascension to heaven, the truth of the immortality
of the soul, and that its future happiness is the object which God has
constantly in view under every mode of appealing to his creatures.
I believe that the whole frame of a beast doth perish, and is left in
the same state after death as before it was materialed into life; that
the souls of men know neither contrary or corruption; that they subsist beyond the body and out-live death by the privilege of their
proper natures, and without a miracle; that the souls of the faithful
as they leave will take possession of heaven; that those apparitions
and ghosts of departed persons are not the wandering souls of men, but
the unquiet walks of devils, prompting and suggesting unto us mischief, blood, and villainy, instilling and stealing into our hearts; that
the blessed spirits are not all at rest in their ground, but wander
solicitous of the affairs of the world, but that those phantasms appear
often, and do frequent cemeteries, charnel-houses, and churches, it is
because those are dormitories of the dead, where the devil, like an
insolent champion, beholds with pride, the spoils and trophies of his
victory over Adam.
This is that dismal conquest we all deplore, that makes us so often
cry, O! Adam, quid fecisti!  I thank God I have not those strait
ligaments or narrow obligations to the world as to dote on life, or be
convulsed and tremble at the name of death.-SIR THos. BROWNE.
The soul is an inseparable portion of the great universal mind; in
other words of Brahma,-like the being from whom it emanates,
it is therefore indestructible. It knows no distinction of time, it is
free, immutable and eternal.  The mind cannot pierce it; Water cannot drown it. The earth cannot absorb it.
It is beyond the reach of the elements, invulnerable, invisible, universal, subsisting in all places and at all times, and victorious over
death. —Sacred Bookcs of the Brea/rminls.
Our inquiries respecting the nature of the soul must be bound over
to religion, for otherwise they will be open to many errors. For
since the substance of the soul was not deduced from the mass of
heaven and earth, but immediately from God, how can the knowledge
of the reasonable soul be derived from  philosophy?- It must be
drawn from the same inspiration from  whence its substance first
flowed.-LoaD BAcoN.
VIOMEN; protot'ycs tf t/te casurd acd tdunsexiyg ord(her of
wodern Socialism.
Lasthenim, of Mautinea, and Axiotheo, of Phylsia, were two female
disciples of Plato, who habited themselves like men, because they
ridiculously conceived that that unnatural manner of dress best
suited the dignity of pagan philosophy.