permanent emanations or aeons ; and (3.) To tlie rationalistic view, which denies them any real existence, and refers the Scriptural statements either to popular superstitions adopted by the sacred writers in accommodation to the opinions of the ao;e, or to poetical personifications of the powers of nature. The grounds on whisli the modern philosophy denies the existence of angels have no force in opposition to the explicit statements of the Bible, which cannot be rejected without rejecting the authority of Scripture altogether, or adopting such principles of interpretation as destroys its value as a rule of faith.
§ 2. Their State. As to the state of the angels, it is clearly taught that the}' were all originally holy. It is also plainly to be inferred from the state- ments of the Bible that they were subjected to a period of proba- tion, and that some kept and some did not keep their first estate. Those who maintained their integrity are represented as confirmed in a state of holiness and glory. This condition, although one of complete security, is one of perfect liberty ; for the most absolute freedom in action is, according to the Bible, consistent with abso- lute certainty as to the character of that action. These holy angels are evidently not all of the same rank. This appears from the terms by which they are designated ; terms which imply diversity of order and authority. Some are princes, others potentates, oth- ers rulers of the world. Beyond this the Scriptures reveal nothing, and the speculations of schoolmen and theologians as to the hier- archy of the angelic hosts, have neither authority nor value.
§ 3. Their Emploi
The Scriptures teach that the holy angels are employed, (1.) In the worship of God. (2.) In executing the will of God, (3.) And especially in ministering to the heirs of salvation. They are rep- resented as surrounding Christ, and as ever ready to perform any service in the advancement of his kingdom that may be assigned to them. Under the Old Testament they repeatedly appeared to the servants of God to reveal to them his will. They smote the Egyp- tians ; were employed in the giving of the law at Mount Sinai ; attended the Israelites during their journey ; destroyed their ene-^ mies ; and encampedaround the people, of God as a defence in hours of danger. They predicted and celebrated the birth of Christ (Matt. i. 20 ; Luke i. 11) ; they^.ministei^ed to Him in his. temptation and sufferings (Matt. iv. 11 ; Luke xxii. 43) ; and they announced his resurrection and ascension (^Matt. xxviii. 2 ; John
640 PART I. — THEOLOGY. fCn. XIH. — Angels.
XX. 12 ; Acts i. 10, 11). They are still ministering spirits to be- lievers (Heb. i. 14) ; they delivered Peter from prison ; they watch over children (Matt, xviii. 10) ;;^they bear the souls of the departed to Abraham's bosom (Luke xvi. ?2) 'fTiey are to attend Christ at his second coming, and gather his people into his kingdom (Matt.—- xiii. 39 ; xvi. 27 ; xxiv. 31). Such are the general statements of the Scriptures on this subject, and with these we should be con- tent. We know that they are the messengers of God ; that they are now and ever have been employed in executing his commis- sions, but further than this nothing is positively revealed. Whether each individual believer has a guardian angel is not declared with any clearness in the Bible. The expression used in Matt, xviii. , I 10, in i-eference to the little children, " whose angels " are said to I behold the face of God in heaven, is under-stood by many to favour this assumption. So also is the passage in Acts xii. 7, where Peter's angel is spoken of (verse 15). This latter passage, however, no more proves that Peter had a guardian angel than if the servant maid had said it was Peter's ghost it would prove the popular superstition on that subject. The language recorded is not of an inspired person, but of an uneducated servant, and can have no didactic authority. It only goes to prove that the Jews of that day believed in spiritual apparitions. The passage in Matthew has more pertinency. It does teach that children have guardian angels ; that is, that angels watch over their welfare. But it does not prove that each child, or each believer, has his own guardian angel. In Daniel, ch. x., mention is made of the Prince of Persia, the Prince of Grecia, and, speaking to the Hebrews, of Michael your Prince, in such a way as to lead the great majority of com- mentators and theologians in all ages of the Church to adopt the opinion that certain angels are intrusted with the special oversight of particular kingdoms. As Michael, who is called the Prince of the Hebrews, was not the uncreated angel of the covenant, nor a human prince, but an archangel, the inference seems natural that the Prince of Persia and the Prince of Grecia were also angels. This opinion, however, has been controverted on various grounds. (1.) On the silence of Scripture elsewhere on the subject. Neither in the Old nor in the New Testament do we find any intimation that the heathen nations have or had either a guardian angel or an evil spirit set over them. (2.) In verse 13 of the tenth chapter of Daniel the powers who were arrayed against Michael the angel who appeared to the prophet, are called "the kings of Pei'sia;" at least, according to one interpretation of that passage. (3.) In