physical constitution of men, angels, and devils is represented in Scripture as in every respect identical, their apparently different natures being nothing more than the different states of development of which it is susceptible. When we are informed that man was made after the image of God, this almost amounts to a declaration that his was the highest style of created being, and that no higher type or pattern could ever appear. The image of God must be a perfect image-as perfect as a mere image can be. The original of which he is a copy is the highest possible, and the artist being God himself, we may be sure that it was executed in the very highest style.

Not that Adam was the only creature of his kind, or that he alone, in his own person, illustrated all the features which were copied from the Divine Original,—he was but one of a class, and one who, had he been left in his fallen state, would have failed to develop that image in all its completeness. It will be shewn, in our future chapters, that we must look to the resurrection state of the redeemed, and to the fully developed state of the angels, as that which was in the mind of the Creator when he said, "Let us make man in our image."

It is true that it is the spirit, or rather the mind, that is created in God's image, and not the body; but this does not affect the conclusion, for it is the result and not the means that constitutes the likeness. We think, and God thinks-we observe, and God observes-we feel, and God feels; but in all this there is an infinite difference, for God thinks and observes and feels absolutely and essentially, and in a manner altogether different from that in which our faculties act,-it is only in the result that there is any resemblance. It is of no importance, therefore, whether we say that it is the body or the spirit

that is like to God, because, strictly speaking, it is neither in the one nor in the other that the likeness appears, but only in the result of both. It is not the spirit alone, therefore, that bears the image of God-it is the body and the spirit combined. The crime of murder is represented in Scripture as exceedingly heinous, "because man was made in the image of God."

If we set aside the symbolic creatures seen in visions,* or represented in the sculpture of the sanctuary, we shall find that Scripture affords no warrant for the supposition that angels have any form different from that of man. It is true that poets and painters are in the habit of attaching a couple of wings to the shoulders of angels, and that cherubs are usually represented with the head of a child. carried upon the wings of a dove; but we shall look in vain for any Scripture authority for such representations. The angels are represented as the highest created intelligences in the universe, and there is none of them more honoured than Gabriel, who stood in the presence of God, and was at least on four different occasions entrusted with messages to earth,-twice in the Old Testament and twice in the New Testament history,—and yet the form of

* The cherubim mentioned in the Old Testament, and the four beasts mentioned in the Revelation of St John (chap. iv. 6), appear to represent the Church in its different states and characters: "The first beast was like a LION (representing the Church in Apostolic times, and of an Apostolic character), the second beast like a CALF (representing the Church of the dark ages, and as a victim in the times of Pagan and Papal persecution), the third beast had a face as a MAN (representing the Church in Reformation times, at the head of civilisation and philosophy), and the fourth beast was like a FLYING EAGLE” (representing the Church triumphant). All these are represented as being in the midst of the throne, and round about the throne; and the Lamb stood in the midst of the throne and of the four beasts; and the four beasts joined in the song, saying, "Thou hast redeemed us to God by thy blood."

Gabriel was a human form-he is even called "the man Gabriel."

But if we had no other evidence of the supremacy of the human type of being, the fact of the incarnation of the Son of God would be sufficient. If, in the human form, the Son of God could assume the likeness of a servant, and humble Himself even to death, He could, in the same human nature, assume the highest glory and honour. If, when clothed in the natural body, he was made a little lower than the angels, when He was clothed with his spiritual body He was still a man, but He was elevated to the right hand of the Majesty of Heaven, far above all principality, and power, and might, and dominion, and every name that is named not only in this world but in that which is to come. If the human nature had not been the very highest, may we not say it with reverence, that there would have been an evident impropriety in investing the great King of the universe with a nature inferior to that of those whose knees were to be bent in homage, and whose tongues were to confess His praise? Surely, among the angels that bow before Him, there cannot be a nature superior to His own.

To some it may be an objection, that the structure of the human body is so like that of the lower animals. Reaching downwards from the dog and the fish, among the vertebrate animals, the same type of being descends to the lowest form of mollusc, in which a tiny thread of nervous matter claims kindred with the human brain. It may seem strange to some that the highest type of being should be so like a beast. But, in truth, this is not a valid objection;-it is rather a confirmation of the doctrine. It is because they are all of them the handwork of the same Artist that they are so much alike.

That which He does is best, not only in its end, but in its means and if we find that, from the lowest to the highest, there is but one principle and plan, this proves that there are not two which are equally good. Why, then, should the Creator adopt an inferior method even for His lowest creations? If we find that the same type of being is capable of such infinite diversity of development and pattern, from the simple polyp up to the human form, why should we suppose that, after conducting us thus far, it should be imperfect at the end, and that another and altogether different type should be necessary to reach up only a little higher?

Some in the spirit of humility have ascribed to the angels a nature immeasurably superior to that of man, even in his glorified state; but this is a humility which gives no glory to God, and no honour to the Lord Jesus Christ, because it is based not upon any revealed glory that belongs to the angels, but upon the supposed inferiority of human nature. Alas! it is but too true that we have so defiled and degraded our bodies and spirits, that it may seem presumptuous for such as we are to claim kindred with the angels. But that is our work, not God's; and the enormity of our offence consists in this, that such as we should have ever sinned. Even now the human body, soul, and spirit constitute a very miracle of beauty and grandeur, fallen as they are; but we shall be better able to admire its glory when the manifestation of the sons of God shall be complete, and when God himself will look upon us, and "rejoice over us with joy" (Zeph. iii. 17), and the very Son of God will not be ashamed to call us brethren (Heb. ii. 11).

CHAPTER XVI.

THE ANGELS OF GOD EMBODIED SPIRITS.

IT is generally supposed that the angels and devils, so frequently mentioned in Scripture history, are spirits belonging to a superior order of creation; that they were at first alike in nature and character; but that, in consequence of sin, the devils fell from their original righteousness, and have now become malignant in their dispositions towards man, and rebellious in their spirit towards God.

That the devils were originally like the holy angels, but are now fallen from their state of innocence, seems very evident, not only from the analogy of Adam and his fall (for God at first made all things very good), but from the representations of Scripture. John, for example, informs us that the devil was created in the truth, but that he did not abide in it (John viii. 44); Peter also tells us that they were originally angels, but he calls them the angels that sinned (2 Pet. ii. 4); and Jude speaks of them as the angels that kept not their first estate (Jude 6).

If, then, the angels and the devils were originally alike, not only in character but in constitution, nothing can be more certain than that they are now entirely unlike one another. Not only is their moral nature different, but their physical constitution may be shewn to be totally