In order to determine whether by the world to come, in this place, is to be understood the present state of the church on earth, the state of souls in Paradise, or the state of glory after the resurrection, there are certain marks to which we are to attend. These are three. The first the words

of the passage; world to come."

"He subjected not to angels the The second the apostle's expression; "whereof we speak." The third that " order or rank," which Christ himself assigns to the future age, as taking place after death, and before the resurrection.

1st. The words "he hath not subjected to angels the world to come," imply that their ministry will not be wanted, as in the present state. Here they are subordinate agents, acting by commission from him in whom the divine Name is, and who, by the antient Jews, was termed the Mimra or Word.

It appears that through all ages there is a work carrying on, respecting the children of men, termed by the antient Jewish church (Hassereth) the service, at the head of which is Messiah, and in which work angels have their part assigned them. This came afterwards to be known in the Greek church, by the term diaconia; and in the Latin, by that of ministerium. Angels, from being employed in this work, were denominated by the Hebrews, Malache-Hassereth, of

which ministering angels is a literal version. This is one proof among many that might be brought, that certain phrases, expressive of the belief of the Jewish church, passed without any variation into the Christian; and that such Jews as had embraced the religion of Jesus, looked for the ministry of angels to be continued under the new dispensation, as it had been under the old. Their services, indeed, may differ somewhat from what they were of old, in conformity to the spirit of the dispensation under which they were now to act. "Are they not all," says St. Paul, "ministering spirits, sent forth to minister to them who shall be the heirs of salvation?" Heb-4.

Commentators appear to be somewhat at a loss here. Taking the world to come to mean no more than the gospel dispensation upon earth, they cannot to any degree of satisfaction shew what material difference there is between the station which angels held under the old dispensation, and that in which they are under the new. I say, material, because it is admitted that their ministrations may vary somewhat; but still, in general, with respect to the church, they are what they ever were, namely, ministering angels. Such was their antient, and such is their present character: they are still the internuncii between heaven and earth. Their services may take their complexion from the particular dispensation under

which they act. Under the Mosaic, which was a dispensation of severity, they appear at times, as the ministers of vengeance, to wield the thunder and the lightening, and to shake over cities the devouring pestilence. Under the New Tetament dispensation, in which mildness, forbearance, and love, are the bright characteristics, they appear actuated by the same amiable qualities. They are sent to announce glad tidings, to open the door of the prison, to give comfort while sailing on the dark and stormy deep.

In present days, when visible interpositions have entirely ceased, angels, in like manner, no more subject themselves to be seen by the children of men. We are not, however, from this to conclude, that their ministrations have entirely ceased, any more than we would, that the Deity himself hath ceased to act, because he does not, as in the days of old, hold visible intercourse with his creature man.

If angels then, even in present days, are ministering spirits, encamping around them who fear Jehovah, and in an unknown variety of ways, ministering to their interests, the world to come cannot mean the dispensation of the gospel upon earth, because this, too, is subjected to angels, viewed in the light of ministering spirits, as well as the dispensation that preceded. Neither can it apply to the state after the resurrection, for then

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the dispensation of the Lamb will be ended. In this latter sense, the words of Christ himself prevent us from understanding it: where he says, that the sin against the Holy Ghost will neither be forgiven in this world, nor in that which is to come. Now the Jews were of opinion, that there were sins ofa certain class that might obtain pardon after death, and before the resurrection. This is produced here, not as if that opinion were true, with which at present I have no concern, but merely to shew that Christ meets them on the ground of the future age; and declaring, that such was the nature of this sin, that it would obtain no forgiveness, neither in this, nor even in the Olam Habba, or world to come: a ground he would not have taken, had the world to come denoted the period which is to succeed to the resurrection.

Angels then are still, and will be to the end of the world, the messengers of blessings from above. As of old Daniel said, " my God hath sent his angel and shut the lion's mouths;" so in the age of the New Testament a similar language is adopted. Thus St. Peter speaks; "the Lord Act/2. hath sent his angel, and delivered me out of the hand of Herod, and from the expectation of the people of the Jews." On the other hand, in the world to come, the more immediate presence of Messiah will entirely supersede the services of these ministering spirits. Conveying the soul of

Lazarus

Lazarus to Paradise, would terminate all they had to do with respect to him, and so in like manner to all in the same situation. The Lamb himself will now conduct them unto living fountains; their comforts and refreshments will immediately drop from his own hand: by the waters of his perfect rest will he make them recline, and he will feed them amidst the pastures of Paradise.

The second mark is St. Paul's own words, where he says, that future world" of which we speak." At first sight one is ready to imagine, that he had made previous mention of it. Of this, however, not a syllable appears. The meaning of the apostle, when he says, of which we speak,”

is plainly this: the Olam Habba, or world to come, are terms perpetually in the mouth of our nation. Of the truth of this, every one must be satisfied, who has the slightest tincture of Hebrew literature. It is a saying in frequent use with the Rabbins, "Every Israelite has his portion in the world to come;" and when they level a threat against a transgression of any part of their law, they say, "such a one shall have no part in the world to come." St. Paul, writing to Hebrews, deemed it of importance to shew, that the Olam-Habba, of which he had heard so much in the school of Gamaliel, and which, indeed, was perpetually held up as an object which care might obtain, or negligence forfeit, was at the disposal of that Je