A sermon from the seraphim.
Taking the seraphim of this prophetic vision as symbols of the "highest creaturely intelligences," we gather from the text—
I. THAT THE LOWLIEST REVERENCE BECOMES THE HIGHEST CREATED BEINGS. "With twain [of his wings] he covered his face, and with twain he covered his feel." Of the six wings each seraph possessed, four were used to indicate their sense of unworthiness in the near presence of God; two only were in readiness for active service. May we not fairly infer that, as we go upward in the order of intelligence, we become more impressed with the majesty and greatness of the Divine, and consequently with our own littleness? Elevation in rank does not mean diminution, but increase in reverence of spirit and in homage of worship. The higher the intelligence, the deeper the sense of lowliness, and the fuller the devotion of power in the attitude and act of adoration.
II. THAT THE HEAVENLY LIFE IS LARGELY SPENT IN ACTIVE SERVICE. "With twain he did fly." The seraphim are represented as so equipped as to be ready for the most prompt and speedy service. The heavenly life may be one of sacred song and peaceful rest; but it certainly is also one of joyous, holy activity. It will be the very crown of our blessedness that, unclothed of all that hampers and impedes, and clothed upon with those celestial organs which fit for fleetest and strongest service, we shall do the King's behests with untiring wing, with unflagging energy, with unfading love and joy.
III. THAT THE CELESTIAL INTELLIGENCES HAVE A KEEN APPRECIATION OF THE DIVINE. HOLINESS. "Holy, holy, holy," etc. It is significant enough that, in this ascriptive utterance, only one of the attributes of God finds a place. The repetition of the epithet marks the fullness and clearness of the thought, as also the intensity of the feeling. In Jesus Christ we rightly magnify the grace and mercy, the gentleness and considerateness, of the heavenly Father to whom we are reconciled through him; but we must see to it that we do not so dwell on the more gracious aspects of the Divine character as to lose sight of, or even dwarf his other and opposite attributes. As we draw near to the heavenly world we must take the celestial view, which is one of a deep and strong conviction of his perfect purity, of his stainless holiness, of his utter and eternal hostility to every shade and taint of sin.
IV. THAT THE HIGHEST INTELLIGENCES SEE ALL THINGS IN THEIR RELATION TO GOD. "The whole earth is full of his glory." Those who will receive no more helpful and decisive teaching than that of science and philosophy fall short of this; they come to the irreverent conclusion that the heavens and the earth declare the glory of those only who have studied their secrets and discovered their laws. But the highest, the heavenly intelligences find God everywhere and his glory in everything. The psalm of the seraphim declares that "the whole earth is full of his glory." And we as we ascend in mental power and spiritual worth, shall let all earthly things speak to us of God. The multitude of all created things and of all living creatures will speak of his power; the intricacy and delicacy and adaptation of all things will tell of his wisdom; the vast and measureless amount of happiness scattered over all the earth's surface and even in its depths will sing of his beneficence; the sorrow and the death which are beneath its skies will chant the righteousness of his holy rule; the upward struggle and the better life, which grow clearer and stronger age by age, will beat' witness to his regenerating goodness. All things will speak of God, the whole earth will be full of his glory.—C.