wanting in the second temple, but that their form was at that time unknown.

In Isaiah vi. 2, 6 we read of Seraphim. The word means to burn, and is probably used to express either the ardor or the holiness of their nature. Probably the same class of angels are referred to Psa. civ. 4, "Who maketh his angels spirits, his ministers a flame of fire." We are aware that some suppose that literal fire, or the electric flame is referred to, as being subservient to the will of God; but it will be seen that in the preceding verses, light, waters, clouds and wind are spoken of, and then in this verse there is a transition from matter to mind, and we read,"Who maketh his angels spirits, his ministers a flame of fire;' referring, as we think, to the seraphim. Some have supposed the Seraphim and Cherubim to be the same, but it will be seen that Isaiah represents the seraphim which he saw as having six wings, while Ezekiel says the cherubim. had four.

Gabriel appears to be a chief angel, for he makes this announcement of himself, Luke i. 19, "I am Gabriel, that stand in the presence of God." It would appear from this, that peculiar honor is accorded him in nearness of access to the Divine Majesty. He is only named in three other places, viz., Luke i. 26, Dan. viii. 16; ix. 21, and we think he is the only angel that is called by name. He is mentioned as the bearer of messages to three persons, viz., Daniel, Zacharias and Mary. He is not designated an archangel, as he is sometimes represented.

But are there any archangels? We think not. Only one is mentioned in the Bible, Michael. He is referred to in five places. In Dan. x. 13 he is called "The first of the chief princes," (marginal reading,) and is said to have come to the assistance of Gabriel when he had been withstood "one and twenty days." In Dan. x. 21 he is designated, "Michael your prince;" and in Dan. xii. 1 he is called "The great prince." In Jude 9 he is designated, "Michael the archangel;" while in Rev. xii. 7, he with his angels is spoken of as fighting the Dragon and his angels, and overcoming them. The name Michael appears to mean, "Who

as God," or "Who is like God." This, we think, would indicate him to be the Messiah, while this view is confirmed by the only other passage in which the term archangel is used, I. Thess. iv. 16, "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and the trump of God, and the dead in Christ shall rise first." Let it be observed here, that it is not archangels, or an archangel, but "the archangel," that is here referred to, evidently intimating that there is only one; and also, that while angels are often spoken of as manifesting the power of God, or swelling the train of Christ, archangels are never spoken of as doing so; and while the voice of the archangel in this passage is connected with the resurrection of the dead, the Savior expressly declares, John v. 28, that it is his own voice which will accomplish this stupendous miracle.

We remark further, that while angels are superior to man in his present state, they are probably inferior to him in ultimate destiny. That they are at present superior to man in many respects may readily be granted, for they are holy, while he is fallen, and depraved by sin; they have existed thousands of years, while he is but of yesterday; they have had access to treasures of knowledge, the approach to which is at present withheld from him. The true question is, as to nature, capacity and destiny. The colt of three days old is superior in many respects to an infant of the same age. At three months it is able to provide for itself, while the infant of that age is still entirely dependent on the mother or nurse. But who, from these premises, will say that the superiority is not altogether on the side of the latter; so while there may be a present accidental superiority of angels, we think it probable that in nature, capacity and ultimate destiny they are inferior to man.

We sometimes hear the knowledge of angels referred to, and we may reasonably suppose that they have a large amount of it, yet from Eph. iii. 10 we learn that their knowledge, like ours, is gradually acquired, and they are said to be now acquiring a part of that knowledge from the Church of God, who are displaying and making known to

them the manifold wisdom of God. So again, it is said of the plan of salvation, I. Peter i. 12, "Which things the angels desire to look into," shewing that at present they only partly understand this subject.

Again, they are never said to be created in the image of God. But not only is this affirmed of man, (Gen. i. 27; v. i; I. Cor. xi. 7, and other places,) but we are told, Psa. viii. 5, that man is only a little lower than God, Heb. Elohim.* Further, in Heb. ii. 11, the apostle declares,"Both he that sanctifieth, and they who are sanctified, are all of one," i. e. one nature. The former of these statements places man in his unfallen condition at the head of created things, and the latter seems to intimate that in his renewed state, none can come between him and Jehovah, seeing that human nature is already enthroned in the person of Christ.

Again, they lack one note in the song of the redeemed, who cry, "Salvation to our God which sitteth upon the throne, and unto the Lamb." Angels can understand and tell of the power, wisdom, goodness, holiness and justice of God ; for these attributes have all been displayed in their creation, or in the arrangements of God's providence towards them, or his government of them. But when mercy is spoken of, or salvation is the theme, they have to look out from themselves, for not only have the unfallen angels no personal need of it, and therefore no just appreciation of it, but those of their own order who have fallen, have not had it bestowed upon them, but are "reserved in everlasting chains under darkness, unto the judgment of the great day."

Again, in I. Cor. vi. 3, we are told that men will "judge angels. True, there are some who suppose that all that is meant is, that the lives and conduct of Christian ministers will testify against the fallen angels, but this will be found contrary to the scope of the argument of the apostle, which is, that if, in the future, saints are to be exalted to

*See the Hebrew text, with the criticisms of Harris, Clark, Noyes, and others.

the high honor of judging angels, they are now competent to judge in disputes among brethren, respecting the trifling affairs of this life.

But we come to speak

Secondly, of their office. What may be their peculiar employments, and what the order of their engagements, are matters we know nothing about; but we learn from various portions of the Word of God, as well as from the name by which they are designated, that they are the messengers of God, the ministers of his will to do his pleasure, and as such he sends them, when, where, and for what he pleases. Sometimes to execute his wrath upon those who resist him, and are seeking to interfere with his arrangements or to injure his people; and at others to convey tokens of his favorable regard, or to manifest his goodness and his grace; and we may suppose it is a matter of little consequence to an angel how he is employed, if he is only fulfilling the will of that Holy and Majestic One whom he delights to

serve.

They are altogether under the control of Christ. He who became incarnate is acknowledged by them as their Lord. Paul tells us, Heb. i. 6, "When he bringeth in the firstbegotten into the world, he saith," quoting from the Septuagint of Deut. xxxii. 43, " And let all the angels of God worship him." And we are informed, I. Peter iii. 22, that he "is gone into heaven, and is on the right hand of God; angels, and authorities, and powers being made subject unto him." We learn from Matt. xxv. 31, and II. Thess. i. 7, that they will attend him at his second coming, and they are spoken of, Matt. xiii. 41, 49, as his agents in the separation and punishment of the wicked. Nor do we anywhere find it intimated that this homage and subjection are unwillingly rendered, but they appear to be ready at all times to do his pleasure. Some have supposed that insubordination to Christ was the cause of Satan's fall, but on this subject the Bible gives no information.

They appear to be closely connected with, and to manifest an intense interest in all that relates to the salvation of men.

We see this illustrated in the various scenes in the

history of Jesus Christ. Passing by the fact that Gabriel, who stands "in the presence of God," was sent to Zacharias tɔ announce the birth of John the forerunner, and to Mary, to make known the favor conferred upon her, in that she was selected to become the mother of the Messiah, we come to the birth of the Savior, where, after the angel of the Lord had announced the fact to the shepherds, "suddenly there was with the angel a multitude of the heavenly host, praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men."--Luke ii. 13, 14. So also, after Jesus was tempted in the wilderness, "angels came and ministered unto him."-Matt. iii. 11. And in that lonely night, when the clouds of wrath were lowering over the Savior's devoted head, and he was sorrowful and very heavy; when a strange and mysterious drowsiness was indulged in by those who had just professed such strong attachment to him, as he told them of evil immediately to fall upon him; when in the anguish of his soul he prayed, "Father, if thou be willing, remove this cup from me; nevertheless, not my will, but thine be done... And being in an agony, he prayed more earnestly and his sweat was as it were great drops of blood falling down to the ground:" in the midst of these painful and distressing circumstances, "there appeared an angel unto him from heaven, strengthening him."-Luke xxii. 43.

ers.

"He dies, the Friend of sinners dies!" and his body is consigned to the tomb, and with it the hopes of his followBut on the morning of the third day, angels again visibly appear on the scene of action. A mighty and glorious one descends, and rolls back the stone from the door of the sepulchre, and sits upon it, and while his appearance fills the keepers with fear, and they become as dead, he mildly speaks to the women who came first to the tomb, seeks to remove the dread which his presence caused, invites them to see the place where the Lord had lain, and then sends them on a message to his disciples. And when others come, filled with wonder at the strange news, they find that "two angels in white" are there before them, “sitting, the one at the head, and the other at the feet, where