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XXI.

S. Michael and all Angels' Day.

Subject. The Holy Angels.

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

Illustrative Scriptures. Gen. xvi., xviii., xix., xxi., xxii., xxviii.,
xxxii. (Comp. Hos. xii. 4); Numb. xxii.; Judg. ii., vi. 13; 2
Sam. xxiv. 16; Kings xix.; 2 Kings xix. ; Isa. vi.; Ezek. i.,
x.; Dan. iii., vii.—xii.; Zech. i.—v.; S. Luke i. ii.; Acts xii.
The chapters containing the accounts of our LORD's Resurrec-
tion and Ascension, also embrace particulars about Angels. The
book of Revelation abounds with them.

Illustrative Texts. Gen. xxviii. 12; Ex. xxiii. 20; 2 Kings i.
15; Isa. lxiii. 9; S. Matt. i. 20, ii. 13, 19, xxv. 31, xxvi. 53; S.
John v. 4; Acts v. 19, viii. 26, x. 3, xxvii. 23. Other references
occur in the course of the Outline. But the subject is extra-
ordinarily copious, and much must be left to general knowledge.
Principal Words. λειτουργικὰ πνεύματα, εἰς διακονίαν
ἀποστελλόμενα. The rendering of words so diferent by the same
word in the English creates confusion. The ministration towards
GOD is left out of sight.

IF one born blind should dispute the existence of
shapes and colours, we should deem him unreasonable.
Yet those who almost worship their own reason do the
very same: they will not believe what they cannot see.
But why should the perception of our senses neces-

sarily embrace all objects? In point of fact, we know that it has a very limited range. All we see is proof that we see not all. Sight, like faith, is "the evidence of things not seen;" evidence that they exist; though what these are GOD only could teach us. And Go Himself is eminently the Unseen. (S. John i. 18: vi. 46; 1 Tim i. 17; vi. 16.) Indeed, unless we do, i some measure, live while here among invisible things we shall fail of that faith which sees Him Who is invisible; (Heb. xi. 27;) which is to us what the guide is to the blind, who makes clear the presence of object: unseen. For there is a real world, closely encircling us, of which our senses give no perception, even a the external world has no sensible existence for the blind. If a purer sense were granted us, we should behold spiritual beings, and sometimes, perhaps, even material things, the presence of which is not less rea for being imperceptible. Gen. xxi. 19; Numb. xxii. 31; 2 Kings vi. 17-20; S. Luke xxiv. 16, 31. Hol Scripture, perhaps, does not so much tell of times when Angels appeared to men, as when men's eyes were opened to perceive Angels. The beauty of Nature, the harmony of her laws, might appear, to the unveiled eye, the ministration of glorious hosts of light. The hurri cane, the earthquake, the conflagration, might, if the veil were removed, disclose forms of heavenly strength and beauty, fulfilling the commandments of GOD. The blight and the pestilence might discover the march of glorious shapes, terrible in majesty and power, brandishing the sword of retribution. Well therefore has the Church done to provide that, on one day in her year at least, we should meditate on beings so exalted,

› lovely, so terrible, and withal so near. ontemplate the Holy Angels in—

We may

I. Their nature. They are the highest creatures ith whom we are acquainted, and are, probably, the ighest existing. There are differences of order among hem. Col. i. 16; Eph. iii. 10; 1 S. Pet. iii. 22. 'As the moon outshines the stars, and the sun the noon; so each superior order excels the inferior, From Angels to Seraphim, in glory, dignity, and splenlour."-(August. De Cogn. Ver. Vit. viii.) Some are called Archangels, (1 Thess. iv. 16; S. Jude 9.) These are apparently seven in number. Tob. xii. 15; Zech. iv. 10; Rev. viii. 2. The other angels are innumerable, Ps. lxviii. 17; Dan. vii. 10; Heb. xii. 22; Rev. v. 11. They excel in strength, (Ps. ciii. 20; 2 Thess. i. 7; 2 S. Pet. ii. 11,) and speed, (Dan. ix. 21, 23; S. Matt. xxviii. 2,) and knowledge, (2 Sam. xiv. 20.) The greatness of this knowledge may be inferred from a negative argument. It is remarked by our LORD, that even the Angels of GOD knew not the time of the last Judgment. (S. Mark xiii. 32.) This, too, was a mystery so high that it was not revealed to the human nature of the SON. They are distinct with knowIledge without and within, for they contemplate the very fountain of knowledge. What must they not know of all that can be known, who know Him that knoweth all things ?" (Gregor. Moral. ii.) They are immortal, (S. Luke xx. 36.)

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II. Their character. This may be especially comprised in the term holiness. S. Matt. xxv. 31; Acts x. 22; S. Jude 14; Rev. xiv. 10. But it deserves examination more in detail. It is remarkable for,

1. Love of GOD.

Especial delight in (1) glorifying and obeying Him. Neh. ix. 6; Isa. vi. 3; Rev. iv. 8. So much so, as even to take pleasure in worshipping with His Church below. 1 Cor. xi. 10; Eccles. v. 6. (2) Adoringly inquiring into His counsels. 1 S. Pete: i. 12; Exod. xxv. 20. (3) Fulfilling His commands Ps. ciii. 20; cxlviii. 2; S. Matt. vi. 10.

They

2. Love of God's creatures, especially man. rejoiced at the creation, Job xxxviii. 7, at the re storation of mankind, S. Luke ii. 8—15; they look earnestly on the fortunes and interests of mankind 1 Cor. iv. 9; Eph. iii. 10; 1 Tim. iii. 16; v. 21; are ¦ set over the kingdoms of the earth, Deut. xxxii. 8, 9. LXX Translation; Dan. xii. 1: they rejoice at the recovery of sinners, S. Luke xv. 10.

III. Their office. This is, to execute the commands of GOD. They have, probably, an illimitable sphere of action unknown to us; much that our vain philosophy ascribes to laws in nature may be their agency. Ps civ. 4. The army of Sennacherib, probably, appeared to have perished by a blast from the desert, and it is certain that Herod Agrippa died by what is called natural disease. (Compare Acts xii. 23 with Joseph. Antt. Judd. xviii. 8.) But concerning their intercourse with mankind Holy Scripture is very copious. They seem to be the instruments whereby the providence of GOD, as concerns man at least, is carried on. Gen. xxviii. 12; S. John i. 51; Heb. i. 14. They take charge of human souls from the first moment of their existence. S. Matt. xviii. 10. They who behold the face of God disdain not, nay delight, to cherish and protect a helpless human infant, and watch by his cradle as

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by the manger cradle in Bethlehem. They guard him through life in body and soul (Ps. xci. 11; Acts xii. 15; Ps. xxxiv. 7) if he forfeit not their protection by tempting GOD. S. Matt. iv. 5-7; Eccles. v. 6. They are near to strengthen and comfort him in times of temptation and affliction. S. Matt. iv. 11; S. Luke xxii. 43. :. They offer his prayers. Tob. xii. 12, seqq. Rev. viii. 3, 4.1 At the last dread hour they bear his soul to Paradise. S. Luke xvi. 22. And, at the Day of Judgment, bring the body also to heaven. S. Matt. xiii. 39-49. "With great care and watchful earnestness are they present with us at all times and places, aiding and providing for our necessities, anxiously running to and fro between us and Thee, O LORD, bearing to Thee our groans and sighs, to obtain for us the ready propitiation of Thy kindness, and impart to us the longed-for blessing of Thy grace. They walk with us in all our ways, go in and out with us, diligently observing how holily, how virtuously we have our conversation in the midst of a perverse nation, and how earnestly and yearningly we seek the kingdom of GOD and His righteousness, and with what holy fear we serve Thee, and rejoice before Thee in the joy of our heart. They help the failing, they guard the quiescent, they encourage the warring, they crown the conquering, they rejoice with them that rejoice-with them, I say, who rejoice in Thee; they suffer with those who suffer-with those, I say, who suffer for

1 In the first Common Prayer Book of King Edward VI. the Oblation Prayer contained the words, "command these our prayers and supplications, by the ministry of Thy holy Angels to be brought up into Thy holy Tabernacle."

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