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expected from us, upon whom the glorious light of the Gospel shineth so brightly!

I will conclude all with the words of the apostle (Heb. ii. 1, 2, 3, 4) “Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. For if the word spoken by angels was steadfast, and every transgression and disobedience receive a just recompence of reward: how shall we escape, if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard Him: God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to His own will ?"

THE NATURE, OFFICE, AND EMPLOYMENT

OF GOOD ANGELS.

(Preached on the feast of St. Michael.)

Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?—HEB. i. 14.

THIS is spoken of good angels, whose existence, as well as that of evil spirits, the Scriptures, both of the Old and New Testament, do everywhere take for granted, no less than they do the being of God, and the immortality of the soul. And well they may, since they are all founded upon the general consent of all ages, derived down to us from the first spring and original of mankind; of which general consent and tradition, it is one of the hardest things in the world to assign any good reason, if the things themselves were not truc. Therefore I shall not go about to force my way into this argument concerning the existence of spirits, and beings distinct from matter, by dint of dispute (which perhaps would neither be so proper, nor so profitable for this assembly), but shall take the thing as I find it received by a general consent of mankind. And so the books of Divine revelation do; nor was there reason to proceed in any other method, than to suppose these things, and take them for granted, as generally assented to by mankind, without either asserting them for new discoveries, or attempting to prove what was so universally believed. The Scriptures indeed have more particularly declared the nature of these spirits, as also their

order and employment; as in the words which I have read to you, where the office and employment of good angels is more particularly discovered; "Are they not all (says the text) ministering spirits, sent forth to minister for them who shall be heirs of salvation?"

The author of this Epistle to the Hebrews having had occasion, in comparing the two dispensations of the law and the gospel, to speak of the angels, by whose ministry the law was given, did not think fit to entertain those to whom he wrote with any nice and curious speculations (for school divinity was not then in fashion) about the nature and order of angels; but tells us, what it concerns us more to know, namely, what their office and employment is in regard to us. Concerning their nature, he only tells us that they are spirits; as to their office and employment, he says, in general, that they are "ministering spirits;" that is, that they stand before God to attend upon Him, ready to receive His commands, and to execute His pleasure; more particularly, that they are upon occasion appointed and set forth by God to minister on behalf, and to do good offices "for them that shall be heirs of salvation." Which last words are a description of pious and good men, such as had sincerely embraced the Christian religion, and were thereby become the children of God, and heirs of eternal salvation. So that these words are a brief summary of the doctrine of good angels, and of what the Scripture has thought fit to reveal to us concerning them: which may be referred to these three heads:

(First), Their nature; "Are they not spirits?"

(Secondly), Their general office and employment; "Are they not ministering spirits?"

(Thirdly), Their special office and employment, in regard to good men; "they are sent forth to minister for them (that is, in their behalf, and for their benefit) who shall be heirs of salvation."

And this is as much as is necessary for us to know concerning them; and all this is very agreeable to the general appre

hension of mankind; but the Scripture hath very much cleared and confirmed to us, that which was more obscure and less certain before. I shall briefly explain and illustrate these three heads, and then draw some useful inferences from the whole.

(First), For their nature, they are spirits. This is universally agreed by all that acknowledge such an order of beings, that they are spirits but whether they are pure spirits, divested of matter, and all kind of corporeal vehicle (as the philosophers term it), hath been a great controversy, but I think of no great moment and consequence. Not only the ancient philosophers, but some of the ancient Christian fathers, did believe angels to be clothed with some kind of bodies, consisting of the purest and finest matter; which they call ethereal. And this opinion seems to be grounded upon a pious belief, that it is the peculiar excellency and prerogative of the Divine nature, to be a pure and simple spirit, wholly separate from matter: but the more current opinion of the Christian Church (especially of latter times) hatlı been, that angels are mere and pure spirits, without anything that is material and corporeal belonging to them; but yet so, that they have power to assume thin and airy bodies, and can when they please appear in human shape, as they are frequently in Scripture said to have done. And this scems most agrecable to the Scripture account of them; though I think it is no necessary article of faith, either to believe that they are clothed with some kind of bodies, or that they are wholly divested of matter.

But however this be, they are described in Scripture to be endowed with great excellences and perfections; they are said to excel in strength (Psal. ciii. 20), and in knowledge and wisdom. Hence are those expressions of being "as an angel of God to discern good and bad" (2 Sam. xiv. 17); “Wise, according to the wisdom of an angel" (ver. 20). To be of great activity and swiftness in their motions; hence it is that they are represented in Scripture, as "full of wings:" and to excel in purity and holiness; hence is that title given them in Scripture, of the holy angels." This is the sum of what the Scripture hath in several places delivered to us, concerning tho

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nature and properties of good angels; and beyond this, all our knowledge of them is mere conjecture and uncertainty; and the nice speculations concerning them, idle and wanton curiosities. Indeed the Scripture gives sufficient intimation of several ranks and orders among them, by calling Michael an archangel, and chief prince, and by distinguishing them by the names of principalities, and powers, and thrones, and dominions: but what the difference of these names imports, though some have attempted to explain, yet I do not find that they have discovered anything to us, besides their own ignorance and arrogance, in pretending to be wise above what is written; "intruding into those things which they have not seen, being vainly puffed up in their fleshly minds; " as the apostle censures some in his time.

(Secondly), We have here their general office and employment; they are "ministering spirits;" they are (as I may say) domestic servants, and constant attendants upon that great and glorious King, whose throne is in the heavens, and whose kingdom ruleth over all; they stand continually before Him, to behold His face, expecting His commands, and in a constant readiness to do His will; for though the omnipotence of God, and His perfect power of acting, be such, that He can do all things immediately by Himself, "whatever He pleaseth in heaven and in carth;" can govern the world, and steer the affairs of it, and turn them which way He thinks best, by the least nod and beck of His will, without any instruments or ministers of His pleasure; yet His wisdom and goodness has thought fit to honour his creatures, especially this higher and more perfect rank of beings, with His commands; and to make them, according to their several degrees and capacities, the ordinary Linisters of His affairs, in the rule and government of this inferior world; and this not for His own case (for to infinite power nothing can be difficult or troublesome) but for their happiness; and He therefore employs them in His work and service, that they may be capable of His favour and rewards.

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