fignification be the atmosphere, is applied to the future felicity of the righteous in a figurative sense. And as the phrafe being in Abraham's bofom, Luke xvi. 22, expreffes nothing of locality, but denotes a ftate of happiness in the life to come, fo this alfo is the meaning of the phrase being in heaven. See on Matt. xix. 21, in fect. xiv. ; Coloff. i. 5, 12; Heb. x. 34 to 39; 1 Pet. 1, 3 to 11.

If the scriptures had mentioned the place which the righteous would inhabit in their future ftate, it would have encouraged the prevailing idea, that going to this place is the only requifite to complete felicity; without any renovation of mind, or reformation from bad habits. The descriptions, however, which are given of the kingdom of God and Christ in the world to come, repel every fuch notion. They affure us, that without holiness no man fhall fee the Lord, and that none but fuch as do the will of God fhall enjoy his favour hereafter. Now thefe requifitions imply a prevailing temper of mind, a real love and relish of pure, spiritual, virtuous, and religious pleasures. No change of place, though from this terrestrial globe to the most distant regions, or the most refined part of the whole expanfe in the vast universe of God, can produce an alteration of vicious propensities, or form a tafte for moral enjoyments. All hiftory, experience, and obfervation of human nature fhew, that removing to a different habitation, or altering the external condition, even upon this earth, though apparently with every means of adding to enjoyment, is not the

only, or the principal, requifite to real felicity. Reason and revelation coincide in affuring us, that the mind must be well regulated, in order to be capable of true and folid happiness.

In the scriptures, therefore, the place in which the righteous fhall dwell after their refurrection, is never spoken of. Their state, not their habitation, is described in a variety of animating terms and phrases. It is represented as a spiritual, incorruptible, immortal, glorified state. It is called an endless and indiffoluble life, eternal falvation, an everlasting weight of glory, a treasure which faileth not, an enduring fubftance, a kingdom which cannot be shaken, an incorruptible and undefiled inheritance, an unfading crown of glory, a crown of righteousness which the Lord the judge will give to all who love his appearing at the great day. A state in which there shall be no more forrow or pain; in which perfons cannot die any more, but death shall be abolished, and swallowed up in victory. It is termed, entering into the joy of our Lord; being ever with the Lord, being like God; feeing him as he is; from whofe prefence all who work iniquity fhall be excluded.

Such defcriptions are much more lively and forcible. incitements to the cultivation of those habits that will fit us for the life to come, than would be any reprefentation of the place in which the righteous shall dwell after their refurrection.

FINIS.

IV.

AN INQUIRY

INTO

THE MEANING

OF THE WORDS

,שרף AND כרוב מלאך

IN THE OLD TESTAMENT;

AND OF

Αγγελος, and Αρχαγγελος,

IN THE NEW TESTAMENT:

AND INTO THE

NATURE of INTELLIGENT ANGELS.

INTRODUCTION.

THA

"HAT there are creatures fuperior to mankind, reafon and revelation unite in affuring us. From the gradation of powers which we behold in different orders of beings; from the variety of animals; from the fulness of life which appears in all parts of the globe, in the air, and in the waters; from the in. finite diftance which there is between the most exalted mental capacities of which we have any idea, and the boundless perfection of the Great Supreme; we are led by reason to infer, that there are various orders of intelligent creatures, with faculties far excelling ours, and furpaffing each other in a nearer approach to the Great Origin of all existence. In the Jewish and Chriftian fcriptures, beings fuperior to mankind are mentioned, to whom they, as well as heathen writers, give the name of angels.

Angels have been usually confidered as incorporeal and spiritual existences, whose external form and ap