a lion, and an eagle-with four wings, and the feet of a calf. We observed that the various forms were emblematical of the attributes of the angels, or exalted intelligent beings, who live in the immediate presence of God. Amongst us it is not usual in modern times thus to represent the attributes and properties of spiritual beings, but with the ancients it was, especially with the Assyrians and Chaldeans. Now it is worthy of remark that, when Ezekiel prophesied he lived in Chaldea, for many ages a province of the Assyrian empire. It was, therefore, likely that his prophecies and writings would abound with such symbols as were usual in that country, because by this means his prophecies would be more easily understood. It is not a little remarkable that the discoveries which have lately been made by Mr. Layard, in the ruins of ancient Nineveh, are throwing great light upon this subject; for the very same symbols employed by Ezekiel, above two thousand years ago, are now presented before us in the monuments which have been brought from Nineveh. We have a representation of one now before us in our engraving; and we are glad to find that Mr. Blackburn, who has written on this subject, so nearly corresponds in his sentiments with our own views. He remarks:

“Those forms, I think, the Assyrians must have borrowed from the Jews, or rather from the earlier patriarchs; the doctrine they embodied, it may be, was lost in superstitious traditions, but the form and symbol remained, as we see them in the present day. The sacred hall at Nimroud, which I have already described, had four entrances; one, the grand western entrance, two on the north, and one on the south side. These approaches were all guarded by pairs of colossal figures, one on each corner, which formed a most imposing and magnificent entrance. Those at the western, or chief entrance, were human-headed winged lions, the human shape being continued down to the waist, and furnished with arms. They were about twelve feet in height, and the same in length. Expanded wings spring from the shoulders, and spread over the back. The appearance of these mysterious emblems even as seen in our national museum is most impressive. The single entrance on the south was guarded by winged human-headed bulls, whilst the two doorways on the north were both guarded by winged lions, with the heads of men, and with human arms; in one case having the hands crossed in front, and in the other carrying a stag or ram on one arm, and holding a branch, with three flowers, in the other hand. Now the figures the prophet Ezekiel saw in vision were like winged oxen, with the faces of a man, a lion, an ox, and an eagle. They had human

hands beneath their wings, and their legs were straight, like the fore-legs of an ox, and the feet also were cloven like those of that animal. 'It will be observed,' says Mr. Layard, 'that the four forms (and those only) chosen by Ezekiel to illustrate his description—the man, the lion, the bull, and the eagle-are precisely those which are constantly found on Assyrian monuments as religious types. These coincidences are too marked not to deserve notice, and do certainly lead to the inference, that the symbols chosen by the prophet were derived from, or rather identical with these Assyrian sculptures.' 米 Their typical significance must now be glanced at. It has been supposed that the zoological rank of the animals embodied in these strange forms, would afford a clue to their symbolical meaning. They are the chiefs of their respective classes the lion, chief amongst wild beasts, and the ox, first among the tame ones; the eagle, head of the birds; and man, "who has dominion over all the works of God," and by whom every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed-the head of them all. Expressive as this illustration undoubtedly is, of the pre-eminent dignity and superhuman power of the blessed angels, yet I do not think it developes the true idea of these symbols. I rather adopt the opinion which has most generally prevailed amongst theologians that these forms were employed to represent the attributes and endowments of the blessed angels, namely “the understanding and beauty of a man, the obedience and labour of an ox, the courage and strength of a lion, together with the sharp sight and swiftness of an eagle.' Their wings, too, were emblematic of the promptitude of their obedience, and of their readiness to fly, as upon the wings of the wind,' to fulfil errands of righteous vengeance or of heavenly goodness. That the prophet Ezekiel viewed these cherubim as guardian powers employed to defend the objects of Jehovah's care, is plain from the fact that he applies the title of 'a covering cherub' to the King of Tyre.† The fleet of that potent sovereign guarded the coasts of Palestine from the invasion of foreign enemies, just as the wings of the cherubim protected those who sought a refuge beneath their shade. We have seen how those symbolic figures stretched forth their gigantic pinions across the most sacred chamber of the Jewish Temple to overshadow and defend those who might enter within its walls. The ministering high priest must have felt assured that they would cover him with their feathers, and that under their wings he might trust. Such an anointed cherub that covereth' was the King of Tyre to the dependent states around him, and *Nineveh and its Remains, vol. ii. 465. Ezekiel xxviii. 14-16.

such celestial warders were these compound figures that guarded the avenues of the Assyrian palaces, the symbols though it may be of a forgotten truth that the angel of the Lord encampeth round about them that fear him, and delivereth them.'* We gaze, then, with sacred interest upon these Assyrian hieroglyphics, embodying, as we prssume they do, the traditions of the oldest families of our race, concerning those kind 'ministering spirits,' who, in every age, have been 'sent forth to minister for them who shall be heirs of salvation.' Thus we have seen the exact agreement which exists between the representations supplied by the graphic pen of the prophet Ezekiel, and by the sculptured designs of Assyrian artists. They reciprocally explain each other's meaning, and bear unconscious testimony to each other's truth. For two thousand four hundred years they existed apart. The faith of the church preserved in her ancient coffers the rolls of the prophet from mouldering damps and sure decay and the providence of God protected the chiselled records of the Assyrian empire beneath the hoary mounds on the banks of the Tigris, both from the influence of a slow, corroding atmosphere, and the sudden, capricious violence of ignorant and barbarous tribes. At length the time came when courage, skill, and enterprise should bring forth to the light of day these witnesses that had so long dwelt in the dust: and interrogated by inquiry, and deciphered by learning, they have yielded us most conclusive and delightful evidence of the historical truthfulness and ministerial fidelity of the Jewish prophets."

We entreat our young friends to read carefully the first chapter of Ezekiel and the fourth chapter of Revelations, and compare the same carefully with the explanation offered in this article, and in our JUVENILE INSTRUCTOR for November.

THREE TEXTS ABOUT THE TONGUE.

A COMMAND, A PROMISE, AND A PRAYER.
A Command.

"Keep thy tongue from evil, and thy lips from speaking guile."

Psalm xxxiv. 13.

ST. JAMES tells us that the tongue is a fire, a world of iniquity; that it defileth the whole body, and setteth on fire the course of nature, and is set on fire of hell. What attention, therefore, ought we to pay to the admonition given us in the text! How ought we to watch over our words, and to

* Psalm xxxiv. 7.

M. Saurin's Dissertations, No. liv. p. 638. 4to.

Watts' Works, vol. iv.

see what we are going to say is necessary, or will promote the glory of God; especially when we consider that our Saviour hath said, "For every idle word that men shall speak, they shall give account thereof in the day of judgment."

One great means in assisting us in this hard task of bridling our tongues will be, to watch our thoughts continually; for if they are evil, no wonder that our words are so likewise. The devil is very active in trying to make us indulge hard and wicked thoughts of our merciful God; but when we feel these we should say, "Get thee hence, Satan; I had rather think of God than thee;" and, if we were continually to do this, our evil dispositions would weaken, and the enemy have less advantage over us. But we must not suppose that we can do this, or anything else, of ourselves. It is the grace of God that can alone do it; and for this we must earnestly pray. We may be assured that if our tongues are not held in subjection, it is impossible for us to be walking in the narrow road which alone leadeth to eternal life; for St. James says, "That if any among you seem to be religious, and bridleth not his tongue, that man's religion is vain." Oh then, may I from henceforth pray, that I may be enabled to bridle my tongue, and aim at consistency in my walk and conversation, earnestly imploring forgiveness for my past sins.

A Promise.

"Whoso keepeth his mouth and his tongue, keepeth his soul from troubles."-Prov. xxi. 23.

Our tongues, if not subdued by the power of God, lead us into much sin and trouble. They often tempt us to take God's holy name in vain, or to dishonour the doctrine of God our Saviour by rash and heedless expressions. But if the Holy Spirit has convinced us of our sins, and if we are striving to keep our own mouths and tongues from evil, they may be the happy instruments of leading many a poor sinner from the error of his ways, and likewise of spreading the Gospel while we remain strangers and pilgrims upon the earth. What a privilege, then, ought we to esteem it to be permitted to do any thing for our dear Saviour; and oh! may we be earnest in making use of our tongues in praise and thanksgiving to God for having showered down upon us so many mercies, though we are so continually grieving him by our neglect of him.

A Prayer.

"Set a watch, O Lord, before my lips; keep the door of my heart." Oh what a necessary prayer is this. If we were to make this our prayer whenever we feel sinful thoughts coming into

our minds, it would be of great use to us; for by this means the enemy would not venture to attack us so often. And in making this our prayer we may be assured we shall be heard, if we pray in faith, believing that we shall receive it, through the intercession of our dear Saviour.

O blessed Lord Jesus, do thou enable me, whenever I feel tempted to say that which is not right, to make this my prayer: "Set a watch, O Lord, before my lips; keep the door of my heart:" and then I am sure if I pray with all my heart, thou wilt hear and answer me, and implant in me the fruits of the Spirit. A CHILDREN'S FRIEND.

CENTURION is a Roman title. It comes from the Latin word centum, which implies a hundred; and centurion means a captain of a hundred soldiers. Our engraving represents a centurion in his usual costume. A Roman legion consisted of six thousand men. The legion was divided into ten cohorts, each cohort containing six hundred men; and again the cohort was divided into six parts, each containing one hundred men.