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Sermon 71: Of Good Angels

https://wesleyworks.ecdsdev.org/sermons/Sermon071

03:003 An Introductory Comment [to Sermons 71-72]

These twin essays in angelology were written as a single exercise in January 1783, and then published in four successive instalments with texts but no titles in the Arminian Magazine, 1783 (Vol. VI, January through April), under the rubric, ‘Original Sermons by the Rev. John Wesley, M. A., Sermons XIII and XIV’. The paired sermons, with their present titles, were then published in SOSO, VI.103-45, and not published again in Wesley’s lifetime.

He must have thought that he needed to say something about the place and role of angels in ‘the great chain of being’ which, along with the Christian Platonists, he conceived of as the general structure of creation (see No. 56, ‘God’s Approbation of His Works’, I.14 and n.). This would also help explain his placement of these sermons here, after his delineations of the limits of knowledge and reason. But angelology was not one of his prime interests; this is suggested by the fact that he had preached from Heb. 1:14 only three times before (in 1752, 1758, and 1782) and from Eph. 6:12 only once (in 1759); his other references to angels are few and scattered in his writings as a whole.

Wesley’s ideas here, with a single puzzling exception (see No. 72, ‘Of Evil Angels’, I.3), are unsurprisingly conventional. One finds much the same viewpoints in Anglican theology in the seventeenth and eighteenth centuries, usually in connection with a doctrine of Providence or other comments on ‘the ways of God to men’. However, there are two identifiable sources closer than others to Wesley’s basic arguments here; only their practical applications are clearly different. One of these is Bishop George Bull, Some Important Points of Primitive Christianity, especially Sermons 11 and 12. Note that Wesley has reversed Bull’s order. This would follow his other main source, Thomas Crane’s second chapter, ‘Of Good and Bad Angels’, in Isagoge ad Dei Providentiam. And, of course, the great cosmic vision of Paradise Lost stands in Wesley’s further background here. It is interesting that Wesley could not have known Milton’s chapter IX, ‘Of the Special Government of Angels’, in his posthumous De Doctrina Christiana, since that was not published until 1825. But there is nothing in this part 03:004of Milton’s ‘doctrine’ from which Wesley would have dissented. And, on a crucial point, that it was a majority of the angels who fell and enlisted under Satan’s banner, Milton’s scenario in Paradise Lost is clearly decisive here.

Of Good Angels

Hebrews 1:14

Are they not all ministering spirits, sent forth to minister unto them that shall be heirs of salvation?

11. Many of the ancient heathens had (probably from tradition) some notion of good and evil angels. They had some conception of a superior order of beings between men and God, whom the Greeks generally termed demons (‘knowing ones’)

A doubtful definition; cf. δαίμων in Liddell and Scott, and Arndt and Gingrich, Greek-English Lexicons.

and the Romans, genii. Some of these they supposed to be kind and benevolent, delighting in doing good; others to be malicious and cruel, delighting in doing evil. But their conceptions both of one and the other were crude, imperfect, and confused, being only fragments of truth, partly delivered down by their forefathers, and partly borrowed from the inspired writings.

22. Of the former, the benevolent kind, seems to have been the celebrated demon of Socrates, concerning which so many and so various conjectures have been made in succeeding ages. ‘This gives me notice’, said he, ‘every morning, of any evil which will befall me that day.’

An echo of Plato’s Apology, 31, 40.

A late writer, indeed (I suppose one that hardly believes the existence of either angel or spirit), has published a dissertation wherein he labours to prove that the 03:005demon of Socrates was only his reason.

Cf. John Gilbert Cooper, The Life of Socrates (1750); his discussion of Socrates’s ‘familiar’ is in III.81-96, but to a quite different point than Wesley’s. Cooper is concerned to deny that Socrates had, or claimed to have, supernatural powers (p. 89). Instead, his ‘familiar’ was ‘nothing more than that inward feeling inseparable from the hearts of all good and wise men which…gives [them] an almost prophetic sensation of what ought to be done, before the slower faculties of the mind can prove the moral rectitude of conduct’. Thus, it was much more a certain ‘prescience’ than reason in Wesley’s sense, and Cooper goes on to speak of it thus. For other comments on Socrates’s ‘demon’, see Adam Clarke, Memoirs, p. 144 n.: ‘a tingling in the ears’; A. E. Taylor, Socrates (New York, Doubleday Anchor Books, 1953), p. 44 n.: ‘supernatural sign’; Xenophon, Memoirs (Works, trans. by Sarah Fielding), pp 511-12: ‘an uncommon strength of judgment’. For other references to Socrates in the Sermons, cf. No. 70, ‘The Case of Reason Impartially Considered’, II.6 and n.

But it was not the manner of Socrates to speak in such obscure and ambiguous terms. If he had meant his reason he would doubtless have said so. But this could not be his meaning. For it was impossible his reason should give him notice every morning of every evil which would befall him that day. It does not lie within the province of reason to give such notice of future contingencies. Neither does this odd interpretation in any wise agree with the inference which he himself draws from it. ‘My demon’, says he, ‘did not give me notice this morning of any evil that was to befall me today. Therefore I cannot regard as any evil my being condemned to die.’

Plato, Apology, 40.

Undoubtedly it was some spiritual being, probably one of these ministering spirits.

33. An ancient poet, one who lived several ages before Socrates, speaks more determinately on this subject. Hesiod does not scruple to say:

Millions of spiritual creatures walk the earth Unseen.

Actually, this is Milton’s paraphrase of Hesiod; cf. No. 70, ‘The Case of Reason Impartially Considered’, II.1 and n.

Hence, it is probable, arose the numerous tales about the exploits of their demigods, minorum gentium.

Cf Hesiod, Works and Days, ll. 155-73: ἡμίθεοί (i.e., demigods). In his [Tusculan] Disputations, I.xiii.29, Cicero uses the phrase, majorum gentium, to denote ‘the superior deities’ (dii consentes). Minorum gentium would thus, by inference, denote ‘lesser deities’. However, no such usage is recorded in Lewis and Short, A Latin Dictionary. The oft-cited instance in Cicero’s Epistolae ad Familiares (Letters to Friends), IX.xxi.2, clearly does not apply.

Hence their satyrs, fauns, nymphs of every kind, wherewith they supposed both the sea and land to be filled. But how empty, childish, unsatisfactory, are all 03:006the accounts they give of them—as, indeed, accounts that depend upon broken, uncertain tradition can hardly fail to be!

44. Revelation only is able to supply this defect; this only gives us a clear, rational, consistent account of those whom our eyes have not seen, nor our ears heard:

See Isa. 64:4; 1 Cor. 2:9.

of both good and evil angels. It is my design to speak at present only of the former, of whom we have a full, though brief, account in these words: ‘Are they not all ministering spirits, sent forth to minister unto them that shall be heirs of salvation?’

1I. 1. The question is, according to the manner of the Apostle, equivalent to a strong affirmation. And hence we learn, first, that with regard to their essence or nature they are all spirits: not material or corporeal beings; not clogged with flesh and blood

Cf. No. 24, ‘Sermon on the Mount, IV’, III.5 and n.

like us, but having bodies, if any, not gross and earthly like ours, but of a finer substance, resembling fire or flame more than any other of these lower elements. And is not something like this intimated in those words of the Psalmist, ‘Who maketh his angels spirits, and his ministers a flame of fire!’

[Cf.] Ps. 104:4 [AV; Wesley uses ‘spirits’ here as does AV; BCP, ‘winds’].

As spirits he has endued them with understanding, will, or affections (which are indeed the same thing, as the affections are only the will exerting itself various ways), and liberty. And are not these—understanding, will, and liberty—essential to, if not the essence of, a spirit?

Cf. No. 60, ‘The General Deliverance’, I.4 and n.

22. But who of the children of men can comprehend what is the understanding of an angel? Who can comprehend how far their sight extends? Analogous to sight in men, though not the same—but thus we are constrained to speak through the poverty of human language! Probably not only over one hemisphere of the earth, yea, or

Tenfold the length of their terrene,

Milton, Paradise Lost, vi.78; see No. 54, ‘On Eternity’, §17 and n.

or even of the solar system; but so far as to take in at one view the whole extent of the creation. And we cannot conceive any defect in their perception, neither any error in their understanding. But in what manner do they use their understanding? We must in no 03:007wise imagine that they creep from one truth to another by that slow method which we call reasoning. Undoubtedly they see at one glance whatever truth is presented to their understanding;

For Wesley’s speculation that angelic knowledge is intuitive, cf. No. 10, ‘The Witness of the Spirit, I’, I.12 and n.

and that with all the certainty and clearness that we mortals see the most self-evident axiom. Who then can conceive the extent of their knowledge? Not only of the nature, attributes, and works of God (whether of creation or providence), but of the circumstances, actions, words, tempers, yea, and thoughts of men? For although God only ‘knows the hearts of all men’;

Cf. Acts 1:24.

unto whom ‘known are all his works’, together with the changes they undergo, ‘from the beginning of the world’;

Acts 15:18.

yet we cannot doubt but his angels know the hearts of those to whom they more immediately minister. Much less can we doubt of their knowing the thoughts that are in our hearts at any particular time. What should hinder their seeing them as they arise? Not the thin veil of flesh and blood! Can these intercept the view of a spirit? Nay,

Walls within walls no more its passage bar,

Than unopposing space of liquid air.

Mark Le Pla, A Paraphrase on the Song of the Three Children (1724), st. 25, ll. 7-8, ‘O ye Lightnings’; cf. Wesley, A Collection of Moral and Sacred Poems (1744), II.121.

Far more easily, then, and far more perfectly than we can read a man’s thoughts in his face, do these sagacious beings read our thoughts, just as they rise in our hearts, inasmuch as they see their kindred spirit more clearly than we see the body. If this seem strange to any who had not adverted to it before, let him only consider. Suppose my spirit was out of the body, could not an angel see my thoughts? Even without my uttering any words (if words are used in the world of spirits)? And cannot that ministering spirit see them just as well now that I am in the body? It seems therefore to be an unquestionable truth (although perhaps not commonly observed) that angels know not only the words and actions, but also the thoughts, of those to whom they minister. And indeed without this knowledge they would be very ill qualified to perform various parts of their ministry.

33. And what an inconceivable degree of wisdom must they have acquired by the use of their amazing faculties, over and above that 03:008with which they were originally endued, in the course of more than six thousand years. (That they have existed so long we are assured; for they ‘sang together’ ‘when the foundations of the earth were laid’.

Cf. Job 38:6, 7. Wesley’s comment that the foundations of the world were laid more than six thousand years before would mean that he was using Archbishop Ussher’s date of 4004 B.C., a figure already commonplace because of its use as a fixture as a marginal note in many edits. of the AV; cf. Robert K. Merton, On the Shoulders of Giants (New York, A Harbinger Book, Harcourt, Brace and World, Inc., 1965), p. 80 and n.

) How immensely must their wisdom have increased during so long a period, not only by surveying the hearts and ways of men in their successive generations, but by observing the works of God—his works of creation, his works of providence, his works of grace! And above all by ‘continually beholding the face of their Father which is in heaven’!

Cf. Matt. 18:10 (Notes). The early Wesley makes the same point on the wisdom of angels; see No. 135, ‘On Guardian Angels’, II.2.

44. What measures of holiness, as well as wisdom, have they derived from this inexhaustible ocean!

A boundless, fathomless abyss,

Without a bottom or a shore!

Probably Isaac Watts; cf. No. 54, ‘On Eternity’, §18 and n.

Are they not hence, by way of eminence, styled ‘the holy angels’? What goodness, what philanthropy, what love to man, have they drawn from those rivers that are at his right hand! Such as we cannot conceive to be exceeded by any but that of God our Saviour. And they are still drinking in more love from this ‘fountain of living water’.

Cf. Jer. 2:13; 17:13; cf. Notes on John 4:10, 14.

55. Such is the knowledge and wisdom of the angels of God, as we learn from his own oracles. Such are their holiness and goodness! And how astonishing is their strength! Even a fallen angel is styled by an inspired writer, ‘the prince of the power of the air’.

Eph. 2:2.

How terrible a proof did he give of this power in suddenly raising the whirlwind which ‘smote the four corners of the house’,

Job 1:19.

and destroyed all the children of Job at once! That this was his work we may easily learn from the command to ‘save his life’.

Job 2:6.

But he gave a far more terrible proof of his strength (if we suppose that ‘messenger of the Lord’ to have been an evil angel, as is not at all improbable) when he smote with death a hundred, fourscore and five thousand Assyrians in one night, nay, 03:009 possibly in one hour, if not one moment.

2 Kgs. 19:35; ‘the angel of the Lord’—i.e., lit., ‘the messenger of the Lord’.

Yet a strength abundantly greater than this must have been exerted by that angel (whether he was an angel of light or of darkness, which is not determined by the text) who ‘smote’ in one hour ‘all the first-born of Egypt, both of man and beast’.

Cf. Exod. 12:12.

For considering the extent of the land of Egypt, the immense populousness thereof, and the innumerable cattle fed in their houses and grazing in their fruitful fields, the men and beasts who were slain in that night must have amounted to several millions! And if this be supposed to have been an evil angel, must not a good angel be as strong, yea, stronger than him? For surely any good angel must have more power than even an ‘archangel ruined’.

Cf. Milton, Paradise Lost, i.593; and see No. 72, ‘Of Evil Angels’, I.3, where a longer passage is quoted.

And what power must the ‘four angels’ in the Revelation have, who were appointed to ‘keep the four winds of heaven’?

Cf. Rev. 7:1.

There seems therefore no extravagance in supposing that, if God were pleased to permit, any of the angels of light could heave the earth and all the planets out of their orbits; yea, that he ‘could arm himself with all these elements’,

A paraphrase from Milton, Paradise Lost, vi.220-23.

and crush the whole frame of nature. Indeed we do not know how to set any bounds to the strength of these first-born children of God.

66. And although none but their great Creator is omnipresent; although none beside him can ask, ‘Do not I fill heaven and earth?’

Jer. 23:24.

; yet undoubtedly he has given an immense sphere of action (though not unbounded) to created spirits. ‘The prince of the kingdom of Persia’ (mentioned Daniel 10:13), though probably an evil angel, seems to have had a sphere of action, both of knowledge and power, as extensive as that vast empire. And the same, if not greater, we may reasonably ascribe to the good angel whom he withstood for one and twenty days.

Dan. 10:13.

77. The angels of God have great power, in particular over the human body; power either to cause or remove pain and diseases; either to kill or to heal. They perfectly well understand whereof we are made; they know all the springs of this curious machine;

Wesley’s body-soul dualism, in the tradition of Descartes, regarded the human body as a ‘curious machine’, as also in No. 51, The Good Steward, I.4 and n.

and can doubtless, by God’s permission, touch any of them so as 03:010either to stop or restore its motion. Of this power, even in an evil angel, we have a clear instance in the case of Job, whom he ‘smote with sore boils’ all over, ‘from the crown’ of the head ‘to the sole of the foot’.

Cf. Job 2:7.

And in that instant undoubtedly he would have killed him if God had not ‘saved his life’.

Job 2:6.

And on the other hand, of the power of angels to heal we have a remarkable instance in the case of Daniel. ‘There remained no strength in me (said the prophet), neither was there breath in me. Then one came and touched me, and said, Peace be unto thee: be strong, yea, be strong. And when he had spoken unto me, I was strengthened.’

[Dan. 10:] ver. 17, etc [espec. ver. 18].

On the other hand, when they are commissioned from above, may they not put a period to human life? There is nothing improbable in what Dr. Parnell supposes the angel to say to the hermit concerning the death of the child:

To all but thee in fits he seemed to go:

And ’twas my ministry to deal the blow.

Thomas Parnell, ‘The Hermit’, 230-31. Wesley had included an extract of this in A Collection of Moral and Sacred Poems (1744), I.275-76. Other quotations from this same poem are in No. 80, ‘On Friendship with the World’, §28 and n. The idea of the inscrutable purposes of God in cases of untimely death appears in a letter to Mrs. Betty Bradburn, Feb. 28, 1782, and in JWJ, Sept. 25, 1789: ‘[Mr. Henderson] could not save the life of his only son, who was probably taken to bring his father to God.’

From this great truth the heathen poets probably derived their imagination that Iris used to be sent down from heaven to discharge souls out of their bodies.

Iris was the goddess of the rainbow, daughter of Light (Electra) and Wonder (Thaumas). In the Iliad she is mentioned frequently as a ‘swift-footed messenger’, especially from Zeus or Hera to the lesser gods and to men; she disappears from the Odyssey where her role and function are taken by Hermes. This allusion to her ‘discharging souls out of their bodies’ has no explicit textual warrant; it may be a curious inference from Iliad, xxiii.161-262 (the story of the funeral pyre of the Trojan heroes and of Iris’s assistance in kindling the fire).

And perhaps the sudden death of many of the children of God may be owing to the ministry of an angel.

II. So perfectly are the angels of God qualified for their high office. It remains to inquire how they discharge their office. How do they minister to the heirs of salvation?

11. I will not say that they do not minister at all to those who 03:011through their obstinate impenitence and unbelief disinherit themselves of the kingdom. This world is a world of mercy, wherein God pours down many mercies even on the evil and the unthankful. And many of these, it is probable, are conveyed even to them by the ministry of angels; especially so long as they have any thought of God, or any fear of God before their eyes.

Rom. 3:18.

But it is their favourite employ, their peculiar office, to minister to the heirs of salvation; to those who are ‘now saved by faith’, or at least seeking God in sincerity.

22. Is it not their first care to minister to our souls? But we must not expect this will be done ‘with observation’

Luke 17:20.

—in such a manner as that we may clearly distinguish their working from the workings of our own minds. We have no more reason to look for this than for their appearing in a visible shape. Without this they can in a thousand ways apply to our understanding. They may assist us in our search after truth, remove many doubts and difficulties, throw light on what was before dark and obscure, and confirm us in the truth that is after godliness.

Titus 1:1.

They may warn us of evil in disguise, and place what is good in a clear, strong light. They may gently move our will to embrace what is good, and fly from that which is evil.

See Rom. 12:9.

They may many times quicken our dull affections, increase our holy hope or filial fear, and assist us more ardently to love him who has first loved us.

See 1 John 4:19.

Yea, they may be sent of God to answer that whole prayer put into our mouths by pious Bishop Ken:

O may thy angels while I sleep,

Around my bed their vigils keep;

Their love angelical instil;

Stop every avenue of ill.

May they celestial joys rehearse,

And thought to thought with me converse!

Thomas Ken, ‘An Evening Hymn’, in A Manual of Prayers (1709), st. 10; repeated, along with st. 11, in No. 132, ‘On Faith, Heb. 11:1’, §12. See also Wesley’s letter to Hester Ann Roe, Dec. 9, 1781. In 1684, Ken had been consecrated Bishop of Bath and Wells. In 1689 he was deposed as a Nonjuror but refused the offer of reinstatement after the death of his replacement Benjamin Kidder in 1703. For another reference of Wesley’s to Ken, see No. 102, ‘Of Former Times’, §11.

03:012Although the manner of this we shall not be able to explain while we dwell in the body.

33. May they not minister also to us with respect to our bodies, in a thousand ways which we do not now understand? They may prevent our falling into many dangers which we are not sensible of; and may deliver us out of many others, though we know not whence our deliverance comes. How many times have we been strangely and unaccountably preserved in sudden and dangerous falls? And it is well if we did not impute that preservation to chance,

Cf. No. 69, ‘The Imperfection of Human Knowledge’, II.1 and n.

or to our own wisdom or strength. Not so; it was God gave his angels charge over us, and in their hands they bore us up.

See Ps. 91:11-12; Matt. 4:6.

Indeed men of the world will always impute such deliverances to accident or to second causes. To these possibly some of them might have imputed Daniel’s preservation in the lion’s den. But himself ascribes it to the true cause: ‘My God has sent his angel, and shut the mouths of the lions.’

Dan. 6:22.

44. When a violent disease, supposed to be incurable, is totally and suddenly removed, it is by no means improbable that this is effected by the ministry of an angel. And perhaps it is owing to the same cause that a remedy is unaccountably suggested either to the sick person, or some attending upon him, by which he is entirely cured.

Cf. No. 135, ‘On Guardian Angels’, II.2.

55. It seems, what are usually called divine dreams may be frequently ascribed to angels.

Cf. No. 124, ‘Human Life a Dream’, §4 and n.

We have a remarkable instance of this kind related by one that will hardly be thought an enthusiast; for he was a heathen, a philosopher, and an emperor. I mean Marcus Antoninus. ‘In his Meditations he solemnly thanks God for revealing to him, when he was at Cajeta, in a dream, what totally cured the bloody flux, which none of his physicians were able to heal.’

The quotation here has not been located. Its source, however, and one that Wesley had read, was the so-called ‘Meditations’ of Marcus Aurelius, i.17(8); the text is ὧς μὴ πτύειν αἵμα καὶμὴ ἰλιγγιάν—i.e., spitting up blood and a spell of vertigo. ‘Cajeta’ would be the present-day Gaeta.

And why may we not suppose that God gave him this notice by the ministry of an angel?

66. And how often does God deliver us from evil men by the 03:013ministry of his angels, overturning whatever their rage, or malice, or subtlety had plotted against us! These are about their bed, and about their path, and privy to all their dark designs;

See. Ps. 139:2 (BCP).

and many of them undoubtedly they bring to nought by means that we think not of. Sometimes they blast their favourite schemes in the beginning; sometimes when they are just ripe for execution. And this they can do by a thousand means that we are not aware of. They can check them in their mid-career, by bereaving them of courage or strength; by striking faintness through their loins, or turning their wisdom into foolishness. Sometimes they bring to light the hidden things of darkness,

1 Cor. 4:5.

and show us the traps that are laid for our feet. In these and various other ways they hew the snares of the ungodly in pieces.

See Ps. 129:4 (BCP).

77. Another grand branch of their ministry is to counterwork evil angels; who are continually going about, not only as roaring lions, seeking whom they may devour;

See 1 Pet. 5:8.

but more dangerously still, as angels of light,

See 2 Cor. 11:14.

seeking whom they may deceive. And how great is the number of these! Are they not as the stars of heaven for multitude?

Deut. 1:10; 10:22; 28:62.

How great is their rage, envy, malice, revenge! Such as the wickedest men on earth never felt. How great is their subtlety! Matured by the experience of above six thousand years. How great is their strength! Only inferior to that of the angels of God. The strongest of the sons of men are but as grasshoppers before them.

See Num. 13:33.

And what an advantage have they over us by that single circumstance, that they are invisible! As we have not strength to repel their force, so we have not skill to decline it But the merciful Lord hath not given us up to the will of our enemies. ‘His eyes’, that is his holy angels, ‘run to and fro over all the earth.’

Cf. 2 Chr. 16:9; Zech. 4:10.

And if our eyes were opened we should see, ‘they are more that are for us than they that are against us. We should see’,

Cf. 2 Kgs. 6:16-17.

A convoy attends,

A minist’ring host of invisible friends.

Charles Wesley, Funeral Hymns, 1746 (Bibliog, No. 115), p. 23 (Hymn 15, st. 7 in Poet. Wks., VI.211); see also No. 84, The Important Question, II.4.

03:014And whenever those assault us in soul or in body, these are able, willing, ready to defend us; who are at least equally strong, equally wise, and equally vigilant And who can hurt us while we have armies of angels and the God of angels on our side?

88. And we may make one general observation: whatever assistance God gives to men by men, the same—and frequently in a higher degree—he gives to them by angels.

Cf. No. 135, ‘On Guardian Angels’, III.1.

Does he administer to us, by men, light when we are in darkness, joy when we are in heaviness, deliverance when we are in danger, ease and health when we are sick or in pain? It cannot be doubted but he frequently conveys the same blessings by the ministry of angels; not so sensibly, indeed, but full as effectually, though the messengers are not seen. Does he frequently deliver us by means of men from the violence or subtlety of our enemies? Many times he works the same deliverance by these invisible agents. These shut the mouths of the human lions, so that they have no power to hurt us. And frequently they join with our human friends (although neither they nor we are sensible of it) giving them wisdom, courage, or strength, without which all their labour for us would be unsuccessful. Thus do they secretly minister in numberless instances to the heirs of salvation; while we hear only the voices of men, and see none but men round about us.

99. But does not the Scripture teach, ‘The help which is done upon earth, God doth it himself’?

Cf. Ps. 74:13 (BCP; cf. AV here); see also No. 67, ‘On Divine Providence’, §29, for a comment on God’s ‘immediate power’.

Most certainly he does. And he is able to do it by his own immediate power; he has no need of using any instruments at all, either in heaven or earth. He wants not either angels or men to fulfil the whole counsel of his will. But it is not his pleasure so to work. He never did; and we may reasonably suppose he never will. He has always wrought by such instruments as he pleases: but still it is God himself that doth the work. Whatever help therefore we have, either by angels or men, is as much the work of God as if he were to put forth his almighty arm and work without any means at all. But he has used them from the beginning of the world: in all ages he has used the ministry both of men and angels. And hereby especially is seen ‘the manifold wisdom of God in the Church’.

Cf. Eph. 3:10 (Notes).

Meantime the same glory redounds to him as if he used no instruments at all.

10 03:01510. The grand reason why God is pleased to assist men by men, rather than immediately by himself, is undoubtedly to endear us to each other by these mutual good offices, in order to increase our happiness both in time and eternity. And is it not for the same reason that God is pleased to give his angels charge over us? Namely, that he may endear us and them to each other; that, by the increase of our love and gratitude to them, we may find a proportionable increase of happiness when we meet in our Father’s kingdom. In the meantime, though we may not worship them (worship is due only to our common Creator), yet we may ‘esteem them very highly in love, for their works’ sake’.

1 Thess. 5:13.

And we may imitate them in all holiness; suiting our lives to the prayer our Lord himself has taught us; labouring to do his will on earth as angels do it in heaven.

I cannot conclude this discourse better than in that admirable collect of our Church:

“‘O everlasting God, who hast ordained and constituted the services of angels and men in a wonderful manner; [mercifully] grant that as thy holy angels always do thee service in heaven, so by thy appointment they may succour and defend us on earth, through Jesus Christ our Lord.’

The Collect for the Feast of St. Michael and All Angels, Sept. 29; the Prayer Book text reads, ‘wonderful order’ rather than ‘wonderful manner’. Bishop Bull concludes his Sermon 12 with ‘The Preface and Sanctus’ in the Order for Holy Communion in place of a conventional ascription. For Wesley’s use of ascriptions, cf. No. 1, Salvation by Faith, III.9 and n.

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