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I. First, FOR THEIR NATURE, THEY ARE SPIRITS. This is universally agreed by all that acknowledge such an order of beings; but whether they are pure spirits, divested of matter, and all kind of corporeal vehicle (as the philosophers term it). Hath been a great controversy, but I think of no great consequence. Not only the ancient philosophers, but some of the ancient Christian fathers, did believe angels to be clothed with some kind of bodies, consisting of the purest and finest material; which they call ethereal. And this opinion seems to be grounded upon a pious belief, that it is the peculiar excellency and prerogative of the Divine nature, to be a pure and simple spirit, wholly separate from matter; but the more current opinion of the Christian Church (especially of latter times) hath been, that angels are mere and pure spirits, without anything that is corporeal belonging to them; but yet so, that they have power to assume thin and airy bodies, and can, when they please, appear in human shape, as they are frequently in Scripture said to have done.

II. Secondly, We have here THEIR GENERAL OFFICE AND EMPLOYMENT; they are "ministering spirits"; they are (as I may say) domestic servants, and constant attendants upon that great and glorious King, whose throne is in the heavens, and whose kingdom ruleth over all; they stand continually before Him, to behold His face, expecting His commands, and in a constant readiness to do His will; for though the Omnipotence of God be stash, that He can do all things immediately by Himself, "whatever He pleaseth in heaven and in earth"; can govern the world, and steer the affairs of it, without any instruments or ministers; yet His wisdom and goodness has thought fit to honour His creatures, especially this higher and more perfect rank of beings, with His commands; and to make them, according to their several degrees and capacities, the ordinary ministers of His affairs, in the rule and government of this inferrer world; and this not for His own ease, but for their happiness; and He therefore employs them in His service, that they may be capable of His favour and rewards.

III. THE SPECIAL OFFICE AND EMPLOYMENT OF GOOD ANGELS IN REGARD TO GOOD MEN; and for this the apostle expressly tells us that "they are sent forth to minister for them (that as, in their behalf and for their benefit) who shall be heirs of salvation." In which words there are three things very considerable for our instruction and comfort.

1. Their particular designation and appointment for this employment, expressed in these words, "sent forth," as if they were particularly commissioned and appointed by God for rids very end. God Himself doth superintend all affairs, and by His particular designation, the angels execute the pleasure of His goodwill towards us. Hence it is so frequently said in Scripture that God sent His angel to such and such a person for such and such purposes.

2. You have here the general end of their employment — for good men; they are sent forth on our behalf, and for our benefit; to take care of us and protect us, to succour anal comfort, to direct and assist, to rescue and deliver us.

3. Here is the more special end of their employment, in regard to good men, intended in those words, "for them who shall be heirs of salvation"; hereby signifying, that the angels are employed about good men, with regard more particularly to their eternal happiness, and for the conducting and furthering of the great affair of their everlasting salvation. This certainly is our greatest concernment; and therefore they have a more particular charge and care of us in regard to this. It has been a general and, I think, not ill-grounded opinion, both of the Jews and heathens, that good angels are more especially present with us, and observant of us, and assistant to us, in the performance of all acts of religion; that they are particularly present at our prayers; and therefore the Jews speak of a particular angel for this purpose, whom They call " the angel of prayer"; that they observe our vows, and our breach or performance of them. So Solomon seems to intimate (Ecclesiastes 5:4, 6). But the angels are yet more particularly present in the places, and at the times, of God's public worship. The placing of the cherubims in "the holy of holies," seems to signify the presence of the angels in our most religious addresses to God. And Plutarch says that "the angels are the overseers of Divine service." And therefore we ought to behave ourselves with all modesty, reverence, and decency in the worship of God, out of regard to the angels who are there present, and observe our carriage and behaviour (1 Corinthians 11:13). Nay, that the angels have some charge and ca e of the bodies of good men after death, may not improbably be gathered from the passage in St. Jude (ver. 9). But to proceed: this we are sure of, that the angels shall be the great ministers add instruments of the resurrection of our bodies, and the reunion of them to our souls: for so our blessed Saviour has told us (Matthew 24:30, 31). All that now remains is to draw some inferences from this discourse, and so I shall conclude.

1. What hath been said upon this argument, and so abundantly proved from Scripture, may serve to establish us in the belief of this truth, and to awaken us to a due consideration of it.

2. We should with great thankfulness acknowledge the great goodness of God to us, who takes such care of us, and that, not only some inferior spirits, but the chief ministers of this great King those that "stand in His presence, and behold His face"; and not a few of these. but the whole order of them are employed about us.

3. If the angels have the particular charge of good men, we should take heed how we despise, or be any way injurious to them: for how despicable soever they may appear to us, they are certainly very dear to God; since He deems them so considerable as to employ His chief ministers about them, and to commit the charge of them to those who, by their office, do more immediately attend upon Himself.

4. If God appointed angels to be ministering spirits on our behalf: we may thence very reasonably conclude that God did not intend that we should worship them.

5. We should imitate the holy angels by endeavouring to serve God as they do, in ministering to the good of others.

6. And we should learn also of them to condescend to the meanest services for the good of others.

(Archbishop Tillotson.)

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KJV: Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.

WEB: having become so much better than the angels, as he has inherited a more excellent name than they have.