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to lay hold of, that in the fullness of periods, the Creator would
become incarnated, as a sacrificial victim for sin, in a certain
world or globe, not yet created: and the whole system of salva-
tion, as revealed from heaven to us, was thus revealed to them.
If such may have been the case, that one globe, or even all, may
have, or yet may apostatize; such angels, to whom such a com-
mission might or may be given, were, and may be permitted to
give evidence as notable, as was the evidence given of the origin
of the Law on Mount Sinia, or of the atonement to the Shep-
herds; then might such fallen beings become ministers of the
grace of God, to their fellow beings, as is the fact in this world;
preaching and turning poor sinners to the wisdom of the just.
In support of this opinion, we see no good reason why the words
of St. Paul may not be extended to such cases; for who can fix
the boundaries of the wisdom and mercy of God, to the fallen, if
fallen under such circumstances as not to preclude the just exer-
cise of mercy, as it appears was our condition. See Romans, vi.
10, "For in that he died, he died unto sin ONCE," or on the ac-
count of sin, once, and but once forever more; and as he is risen
from the dead "death hath no more dominion over him.”
which account, he cannot die any more, though millions of worlds
were to fall as this has done; yet the benefits of his death here,
may, for aught we can object, be extended to all such cases, by
the ministration of angels, and the reception of such ministration
by faith, be the condition of their salvation, as well as of ours.
St. Paul has recorded the same idea, in his epistle to the Hebrews,
x. 12, "But this man, after he had offered one sacrifice (that of
himself) for sins, forever sat down on the right hand of God,"
never to suffer again for offenders. This view of the subject of
the incarnation of God, and of the one atonement for sinners,
such sinners as are eligible to pity; and of the resurrection of the
dead body of Christ, and his ascension to heaven; we think en-
tirely answers the query of the author of the Age of Reason,
Thomas Paine; which runs thus: There being many worlds in
existence, all of which there can be no doubt, are inhabited,
and in as much danger of falling as Adam was; if so, then the
Son of God has nothing less to do, than to keep on dying for
sinning worlds, as they may happen to apostatize, all along the
endless ages of eternity. If so, then an accumulation of corpo-
real bodies, would be the consequence; and were it so, would
present an insurmountable difficulty, which Christianity never
could solve or endue that we can see. But on the view of his
dying but once, and the benefits of that death being extended to
all cases of sin, which can be commiserated, in all worlds, in the
great family of nature; then the objection of Paine is obviated,
and need give no further trouble. On this view, how amazingly
is the redeeming power of Christ's death enhanced, in its glory,
in its capability of extending without end to all possible cases of

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mental exercise and experience of this sort among themselves, to have come to a conclusion that they had not been long in a state of society at any rate; but how, or in what manner, or from whence they had arrived must have been a mystery to them, till such time as information, from a competent source could be announced, are believed by them. Could Adam ever have solved the problem of the commencement of his being; could he have ever made out in and of himself the author of his own and his Eve's origin? We think not. On which account it was necessary that a revelation on this very point, should be had from a competent source; yet they could, by comparing their thoughts with each other, and from what they could see, hear, and remember, conclude that they had not been long in a state of society · with each other. But whether they had or had not, separately, existed a greater or a less length of time, or whether always they could not have known, if they had not been told by their Maker. Adam could never have known from whence his Eve had come if God had not told him; for when his side was opened and a part thereof taken away, out of which she was formed, Adam was in a deep sleep; much less, therefore, could he fathom the higher mystery of his own creation, and that of the globe, if God had not told him.

If then it is reasonable to believe that the mystery of their being was the first field of angelic employment, it is also as reasonable to suppose that the Creator did not at first reveal himself to these first-born sons of light; but left them awhile to the exercise of their own powers, while himself remained invisible as he now does to the inhabitants of this, and all worlds except heaven itself; but took cognizance of all their ways and mental operations. Cut of such a state of things we may easily perceive that various opinions may have obtained among these sons of the morning, these stars of God, about their existence; yet whatever else their opinions may have been, they could never have come to the all astounding hypothesis that they had been their own creators, as that was impossible; and more than this, it is much to be doubted whether an idea of their having been created at all ever entered their thoughts till revealed; because so high, so deep and so incomprehensible a matter, is in our opinion above the reach or the invention of finite intellect, whether of men or of angels, and could never have obtained in earth or heaven, if this fact, this trait of omnipotence, had not been revealed by the Creator; so important is it, in our opinion, to the glory of God, that all matters of moral doctrine should be a subject of revelation, and that of Himself, as men nor angels by their wisdom could never have found it out.

But we hasten to prove from the Scriptures that the angels were created in a great variety of orders or of intellectual degrees. Such an arrangement cannot but be regarded as beautiful; for

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variety even among celestial beings, would conduce to their happiness. Variety among men, in the powers of their minds, the form of their bodies, and lineaments of countenance, conduce to happiness; as well also as the endless variety found through all animal and vegetable life; the herbage, forests, minerals and flowers of the earth beautify and adorn creation, making it more the abode of comfort and delight.

But as heads of all the heavenly orders of holy angels, Michael and Lucifer seem to be pointed out. We know, however, that the term Lucifer sounds exceedingly repulsive, because by it, is now understood the devil-the destroyer. But such was not the original meaning of the name, and did not describe a malevolent being, any more than did the word Michael, the name of the other archangel. The term Lucifer, as used by Isaiah the Prophet, when applied in a certain sense to Nebuchadnezzar, meant in that tongue, which was the Chaldean, Light-bringer; while Michael signified the might of God-both equally honorable equally glorious. But since the apostacy of Lucifer, Michael alone is spoken of as the only arch-angel of heaven by St. Jude, which we learn from his using the article the in relation to him, which proves there is but one, and speaks of his having once contended with the devil about the body of Moses, and gives him the dignified appellation of Michael the arch angel, by which is understood the highest of angelic natures then existing. Gabriel is also an angel of another order, but lower, as he is never in the Scriptures called an arch-angel, yet is spoken of as a mighty angel. The ministration of this latter spiritual being is several times spoken of in the Bible. See Dan. viii. 16, where it is said, " And I heard a man's voice between the banks of Ulai, (or the Chaldean name of the Euphrates) which called and said, Gabriel, make this man (Daniel) to understand the vision." Again in the next chapter, the 9th of Daniel, 21, it is further stated respecting this spirit as follows: "Yea, while I (Daniel) was speaking in prayer, the man Gabriel whom I had seen in the vision, at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation." The same angelic being was seen of Zecherias in the inner temple, standing on the right hand side of the altar of incense, who said, "I am Gabriel that standeth in the (immediate) presence of God, and am sent to speak unto thee, and to shew thee good tidings." Luke i. 19.

There are also in the book of Rev. many passages which favor this opinion; viz.-of a variety of supernatural angelic orders, a few of which are as follows: Rev. i. 1. "The revelation of Jesus Christ *** and he sent and signified it by his angel unto his servant John." Rev. iv. 4. There are twenty-four glorious beings mentioned and distinguished as elders, even in heaven; which proves them as superiors, as follows: "Around about

the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting clothed in white raiment; and they had on their heads crowns of gold." In the same chapter, verse 8, is found other orders, differing from the elders in several remarkable particulars; such as-that they were full of eyes within and without; besides being clothed with three pair of gorgeous wings; who were employed in ascribing praises to Him, which was, and is, and is to come. In the fifth chapter of this book, verse second, is another evidence to the same effect: "And I saw a strong angel, proclaiming, or crying with a loud voice: who is worthy to open the book, and to loose the seals thereof. And 11th verse, of the same chapter, is a further account; from which we infer the doctrine of a great variety of orders among the angels of God:-" And I beheld, and I heard the voice of many angels round about the throne, and the beasts and the elders: and the number of them was ten thousand times ten thousand and thousands of thousands, saying with a loud voice, worthy is the Lamb that was slain to receive power, riches and wisdom and strength and honor and glory and blessing." Rev. x. 1, 2, 3: "And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left on the earth: And cried with a loud voice, as when a lion roareth, lifting up his hands to heaven, and swore by him that liveth forever and ever, who created heaven and earth, and the things that are therein, that there should be time no longer." If then, to digress a moment, there is a time to come, when time shall be no longer, will not that time be the end of time,-and consequently the end of the world; which is the day of Judgment, so often alluded to in the Bible; and cannot be the destruction of Jerusalem: because time did not come to an end at that time. Also, Rev. xx. 1, 2: "And I saw an angel come down from heaven, having the key of the bottomless pit, [bottomless, or endless, because there is the place of unending torments.] and a great chain in his hand: And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him (See the Plate,) a thousand years,-during which time will be the Millenium. See Eph. i. 21, for our final proof of the belief of the doctrine of a multitude of orders and degrees among the angels of heaven. In that place, the writer, who was St. Paul, speaks of the exaltation of the Son of Man, after his resurrection, and says that he was set "far above all principalities, power, might and dominion, and every name that is named, not only in this world, but also that which is to come." By which we learn, that there are names designating powers, principalities, and dominions, as well in a world of spirits, as in this; which we think, proves the belief of the great

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