[Footnote 9: Ps. xxxiv. 7. (Vulg. xxxiii. 8.) "Immittet angelus
Domini in circuitu timentium eum, et eripiet eos." In the
Vulgate the beauty of the figure is lost; which, however, Roman
Catholic writers restore in their comments. Basil makes a
beautiful use of the metaphor. See De Sacy in loc.] {37}
Isaiah was admitted by the Holy Spirit to witness in the fulness of its
glory the court and the throne of heaven; and he heard the voices of the
seraphim proclaiming their Maker's praise; he experienced also
personally the effect of their ministration, when one of them said, "Lo,
this hath touched thy lips, and thine iniquity is taken away, and thy
sin purged." [Isaiah vi. 7.] Still, though Isaiah must have regarded
this angel as his benefactor under God, yet neither to this seraph, nor
to any of the host of heaven, does he offer one prayer for their good
offices, even by their intercession. He ever ascribes all to God alone;
and never joins any other name with His either in supplication or in
praise. Let us also take the case of Daniel. He acknowledges not only
that the Lord's omnipotent hand had rescued him from the jaws of the
lions, but that the deliverance was brought about by the ministration of
an angel. "My God hath sent his angel, and hath shut the lions' mouths,
that they have not hurt me." [Dan. vi.
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