ness, that we are "justified by faith," must first have failed to recognize, in all humility, that we are not sufficient of ourselves to think any thing, as of ourselves." It would seem to follow, in natural consequence, from our fancying ourselves independent on supernatural teaching, that we should fancy ourselves capable, in a measure, of contributing to our justification; so that, at all events, he who practically forgets that the Holy Spirit can alone guide into truth, is likely to be soon landed in error on the fundamental points of a sinner's acceptance. And whether or not the doctrine of spiritual influences be the better test to apply, in attempting to determine the condition of a church, there can, at least, be no doubt that where piety is flourishing, this doctrine will be deeply cherished; where declining, comparatively neglected. The individual christian will grow in grace," in proportion as he depends on the teaching of the Holy Spirit, and habituates himself to the turning to this divine agent for guidance, comfort, and instruction in righteousness. And any branch of the Catholic Church will, in like manner, be vigorous and fruitful, in proportion as it honors the third Person in the ever-blessed Trinity, distinctly recognizing that his influences alone can make the work of the Second effectual to salvation.

But when we speak of spiritual influence, we are far from wishing to confine the expression to the influences of the Holy Ghost, as though no other spiritual agency were brought to bear upon man. We desire to extend it to created, though invisible, beings-to angels, whether evil or good-believing, on the authority of Scripture, that there are such beings, and that they continually act on us by a secret, but most efficient, power. And where there is a tolerably distinct recognition of the person and office of the Holy Ghost, there may be a comparative forgetfulness, if not an actual denial, of angelic ministrations; and our conviction is, that much of comfort in religion is lost, and much of coldness produced, through the little heed given to spiritual influences, thus more largely understood. It will hardly be denied that the mass of christians think little, if at all, of

angels; that they regard them as beings so far removed from companionship with ourselves, that discourse on their nature and occupation must deserve the character of unprofitable speculation. If, then, the preacher take as his theme the burning spirits which surround God's throne, he will probably be considered as adventuring upon mysteries too high for research, whilst there is abundance of more practical topics on which he might enlarge.

Yet it cannot have been intended that we should thus remain ignorant of angels: it cannot be true that there is nothing to be ascertained in regard of these creatures, or nothing which it is for our instruction, or our comfort, to know. There is a petition in the Lord's prayer which should teach us better than this-" Thy will be done in earth, as it is in heaven." It must be specially by angels that God's will is done in heaven; and if we are directed to take the manner, or degree, in which angels do God's will, as measuring that in which we should desire its being done by men, surely it can neither be beyond our power to know any thing of angels, nor unimportant that we study to be wise up to what is written regarding them in the Bible. And, indeed, so far is Scripture from leaving angelic ministrations amongst obscure, or inscrutable, things, that it interweaves it with the most encouraging of its promises, and thus strives, as it were, to force it upon us as a practical and personal truth. Where is the christian that has not been gladdened by words such as these, "Because thou hast made the Lord, who is my refuge, even the Most High, thy habitation, there shall no evil befall thee, neither shall any plague come nigh thy dwelling?" But of those to whom these words speak cheeringly, how few, perhaps, give attention to the following verse, though evidently explanatory of the agency through which the promise shall be accomplished! "for he shall give his angels charge over thee, to keep thee in all thy ways."

And it ought not to be overlooked, that, in proportion as we lose sight of the doctrine, that good angels are "ministering spirits," influencing us for righteousness, we are likely to for get the power of our great "adversary,

the devil," who, with the hosts under his guidance, continually labors at effecting our destruction. It can hardly be that they, who are keenly alive to their exposure to the assaults of malignant, but invisible, enemies, should be indifferent to the fact of their having on their side the armies of Heaven: good and evil spirits must be consider ed as antagonists in a struggle for ascendency over man; and there is, therefore, more than a likelihood, that they who think little of their friends in so high a contest, will depreciate their foes, and thus more than ever expose themselves to their power.

We cannot, then, put from us the opinion that the doctrine of angelic ministrations hardly obtains its due share of attention, and that it ought to be pressed, with greater frequency and urgency, by the ministers of Christ, on those committed to their care. There is, indeed, a risk, that he who sets himself to discourse on those orders of intelligent being which stretch upwards between God and man, may indulge in fanciful speculation, and forget, amid the brilliancies opened up to his imagination, that he is bound exclusively to seek the profit of his hearers. But there is little fear of his passing the limits of what is sober and instructive, so long as he confines himself to what is written in Scripture, and fixes on certain prominent facts which lie beyond dispute, because explicitly revealed. It is this which we purpose doing in our present discourse. We wish, indeed, to impress upon you that a spiritual agency is ever at work on your behalf, understanding by. spiritual agency not merely that of the Holy Ghost, to which every other must be necessarily subordinate, but that of those orders of being which are designated in Scripture by the general term angels," and which kept their "first estate" when numbers of like nature with themselves were cast out from heaven as rebels against God. But, at the same time, we are very anxious to advance nothing which shall not have scriptural warrant for its truth, and which shall not, moreover, present something practical on which you may fasten. Let us see, then, whether the passage which we have taken as our text, will not enable us to illustrate,

thus soberly and profitably, the truth, that angels are ministering spirits, sent forth to minister for them who shall be heirs of salvation."

Now you will judge at once, from this introduction to our subject, that we do not purpose speaking on the fact of the resurrection of Christ, though this fact, as matter both of prophecy and history, seems exclusively treated of in the words of our text. What we want you to observe is, that these words were spoken by two angels, who appeared to the women that were early at the sepulchre; for, though it is said in the chapter before us, two men stood by them in shining garments," you readily find, from a comparison of the Gospels, that the human form was here assumed by heavenly beings; that they were spirits who, in the likeness of flesh, accosted the women as they sought in vain for the body of Christ. It is not here to be proved that there are such beings as angels; neither have we to show that they are endowed with great might; for not only is St. Matthew's description of the apparition of the men, that "the angel of the Lord descended from heaven;" but he adds, that "his countenance was like lightning, and his raiment white as snow: for fear of him the keepers did shake, and became as dead men." But assuming, as we safely may, the facts of the ministration and power of angels, there is something very remarkable in the circumstance that the angels, in the case now before us, reminded the women of something which had been said to them by Christ, and that, too, in a remote place, whilst he was yet with them in Galilee."

How came these angels to be so well acquainted with what had been said by Christ to the women? They speak of it with the greatest familiarity, as though they had themselves heard the prediction: they call it to the remembrance of the women, just as one of you might remind his neighbor, or friend, of parts of a sermon at whose delivery both had been present. We do not, indeed, profess to say that the angels might not have been distinctly informed as to what Christ had uttered in Galilee; that they might not have been instructed, by immediate revelation, as to

And this gives something of a practical and tangible character to that high contest which is going forwards between "principalities and powers." We need not lose ourselves in endeavoring to image the shock of spiritual intelligences, meeting on some field of fardistant space, with all the emblazonry of celestial pomp, and in all the terribleness of super-human strength. It may be thus that poetry loves to dwell on the battles of angels; but theology has rather to do away with this martial magnificence, to carry the war into the narrow domain of a single human heart, and there to give it the character of a moral conflict, a struggle between principles, supported and pressed by the opposite parties which appear as combatants, and engage in the championship, whether of falsehood or truth. The very place of our present assembling is a scene for the hostile meeting of evil angels and good; and there is not one of you who does not himself furnish a field for that strife between invisible powers, which Scriptural imagery invests with the mysteriousness that belongs to the vast and inscrutable. As the preacher sets before you your sinfulness, and, exhorting you to amendment, shows you the provision made by God for your pardon and acceptance, the words which he utters are just as weapons, on which the combatants labor to seize; the evil angels that they may blunt and throw them away, the good that they may thrust them into the understanding, and the conscience, and the heart. But, then, let it never be overlooked that we are ourselves answerable for the

portion as we grieve Him, must expect his influences to be less powerfully put forth on our behalf, so are we to take heed to second good angels, who can but be instruments which the Holy Spirit employs; and to expect that the Gospel will lay hold on the heart, in proportion as we strive to clear away prejudice, and to receive it with docility and meekness.

And if you want proof how much may be lost through deficiency in that heedfulness which would aid good angels in their endeavors to give effect to the word, it is furnished by what we know of the women whom such angels address in the text. There could apparently have been nothing plainer than the preaching of our blessed Savior, in regard of his own death and resurrection. He announced, in simple, unequivocal terms, that he should be crucified by his enemies, but that on the third day he would rise from the dead; and angels, as it now seems, were present to imprint his words on the minds of the hearers, to prevent their being carried away, as the seed is carried which falls by the way-side. But the followers of the Redeemer had their minds preoccupied by prejudices; they were still looking for a temporal deliverer, and could not tolerate the mention of an ignominious death, for they associated with it the overthrow of long-cherished hopes. Hence, there was no seconding of good angels, but rather a distinct taking part with evil; and consequently the words, which might have been remembered, and could not have been misunderstood, even by a child, appear to have been completely obliterated, so that the hearers remained with as little expectation of what was coming on their Lord, as though he had never forewarned them, or forewarned them only