The Happiness of the Church, Biblical commentary 1 · Part 7
To an innumerable company of Angels.
Behold one speciall dignity the Gospel brings vsus, Consociari Angelis; to be made companions with the Angels. The incorporeall spirits are of two sorts; Celestiall & Infernall. If we weigh the malignancie of the one with the benignitie of the other, we shall truly meditate this benefite. Infernall spirits are tempters to euill, and tormentors for euill. Homines seducunt, seductos damnant, damnatos torquent. They seduce mortalls, seduced they damne thē, damned they torment them. Because they lost being like God, they striue to make men like themselues. The diuell enhanceth his owne damnation, to procure others. Hee knowes himselfe irrecouerably lost, therefore is desperate. These are wretched companions; Lord grant vsus to know no more of them then by hearesay. But the good Angels striue by all meanes to vphold vsus in our integritie, to keepe vsus in the feare of that God they know and worship: to preserue vsus from dangers whilst we liue, and beeing dead to transport vsus to euerlasting ioy. Blesse vsus O Lord with the society of these Angels for euer.
Here we must consider two circumstances; Quales and Quoti: the Persons what they are, Angels: the number, how many they are, An innumerable company. First what they are, Angels. An Angel is an intellectuall and incorporeall substance, free of will, a seruant to God, & by his grace Damasc.immortall in blessednes. Cuius substantiae speciem et terminum solus qui creauit, nouit. We cannot sufficiently know them whiles we are on earth; O may wee one day see and know them in heauen. That we may receiue comfort by this consorting with Angels, and vnderstand what good they doe vntounto vsus, let vsus consider in them these sixe particulars. Their nature, their knowledge, their power, their dignitie, their distinction, their ministery.
1. Their nature; they are not qualities and motions, but spirituall substances, really subsisting. This their actions testifie, running on Gods commands; executing his hests, &c. They are not flesh and bone, yet sometimes hauehave taken visible formes. Abraham intertaining three Angels, set meate before them, oGene. 18. 8.and they did eate. Theodoret sayes, they did take the meate simulatis manibus, and did put it into simulatum os: they seemed to eate, not in truth. But they had palpable and tractable bodies for the time, as appeares plainely, verse. 4. by washing their feete. Thomas, thinkes they assumed a true body, but non fuit vera comestura, it was not a true eating. But this is an idle opinion, for there may be a true eating, though the meat be not conuerted into the substance of the body. So our Sauiour did eate after his rising from death, yet no man thinkes his meate was turned into his substance. It is safe to say with the Text, they did eate, and performe other offices of a body truly. Now this was by diuine dispensation for a time, the bettter to accomplish their enioyned duties. Yet were these bodies no part of their natures, but onelyonly as garments are to vsus. But whence had they these bodies? They were eyther immediately created of God, or conflate of some presubsistent matter. What Caluin.became of these induments deposed? Eyther as they were made of nothing, so resolued into nothing: or else turned into the first matter whereof they were composed: and so was also the meate they did eate. Thus they hauehave beene called men: pGen. 18. 2.Three men came to Abraham: The women that came to Christs Sepulcher, found qLuk. 24. 4.two men standing by them in shining garments. This is their nature, which in it selfe, saith Isodore, is mutable: for some of them rIude. ver. 6.fell from that blessed estate, and left their owne habitation. But now for the rest, Seruauit eos incorruptos charitas aeterna: the eternall louelove of God hath made them vnchangeable. For Christ sCol. 1. 20.hath reconciled all things to himselfe, whether they bee things in earth, or things in heauen. This is their excellent nature, inferiour to God, superior to man. In the Prophets vision, tEsa. 6. 2.each of the Seraphins had sixe wings: with twaine he couered his face, and with twaine be couered his feete, and with twa… hee did flie. They hauehave two wings to couer their faces, as not able to behold the glory of God; and two to couer their feet, because wee are not able to behold them in their excellency.
2. Their knowledge. Austin sayes, They are taught of God, in the eternal contemplation of whose truth, they are most blessed. Quomodo quae scienda sunt nesciant, qui scientem omnia sciunt? How should they bee ignorant of such Greg.things as are fit to be known, that know him that knowes all? Their knowledge is three-fold; Naturall, Experimentall, and Reuealed. 1. Naturall, receiued of God in their creation, endued with an extraordinary light aboue man. 2. Reuealed, as God according to processe of time hath manifested to them. God reuealed things to the Angels, they to the Prophets. 3. Experimentall, which they hauehave acquired by obseruation: they marke Gods doings. For it is certaine, the Angels did not know all things from the beginning, which they know now. They knew not perfectly the manner of mans redemption. That mystery from the beginning of the world hath beene hidde in God: and is uEph. 3. 10.Now made knowne to the principalities and powers in heauenly places. Great is the mystery of godlinesse; God is manifested in the flesh, iustified in the Spirit, x1. Tim. 3. 16.seene of Angels. Res mira Angelis, quanta hominibus! A matter worthy the wonder of Angels, much more of men.
There be things which yet the Angels do not know. 1. not the day of iudgement. aMat. 24. 36.Of that day & houre knoweth no man, no not the Angels of heauen. 2. not mans heart. bActs 1. 24.Thou Lord onelyonly knowest the hearts of all men. If Angels knew mens hearts, they were Gods. 3. Neyther doe I thinke with Saint Augustine, that they know Quanti numeri supplementum de genere humano integritas illus ciuitatis expectat; what definite number of mankind must concurre to the perfection of that heauenly Citie. Man is circumscribed in place, knowledge, and mortality. Angels are circumscribed in place and knowledge, not in mortality. God is not circumscribed in eyther place, knowledge, or mortality. Man knoweth much, Angels know more, onelyonly God knoweth all.
3. Their Power. Christ suffering himselfe to be apprehended, said hee could command more then twelue Legions of Angels. Whereupon one notes the mightinesse of his rescue: for eueryevery Angell is stronger then a Legion of men. They are said to excell in strength. cPsal. 103. 20.Blesse the Lord, …e his Angels that excest in strength. Mighty Angels. d2. Thes. 1. 7.The Lord Iesus shall be reuealed from heauen with his mighty Angels. Mighty, but His: the originall hath it, the Angels of his mighty power. Innumerable, first borne of Aegypt were slaine by one Angell. An hundred eighty fiue thousand Assyrians smitten by one Angell, 2. Sam. 24. 2. Kings. 19. 35.Seuenty thousand killed by one Angell. Therefore they are called Potestates, Powers. Powerfull in themselues, but how mighty, when they are strengthened by the Almighty!
This is wonderfull comfort to vsus; they are not weake that fight for vsus. eReu. 12. 8.Michael and his Angels fought against the Dragon, and the Dragon fought and his angels; but preuailed not. The Deuill hath a raging malice, but no preuailing power. One Angell is too hard for many deuils. But against the power of Angels it is obiected, that a man preuailed against an Angell. fHos. 12. 9.Iacob had power ouer the Angoll, and preuailed. Some had a sottish opinion, that this Angell was the Deuill in Esau's likenesse, and that by the power of a good Angell Iacob ouercame. Now lest hee should ascribe the victory to himselfe and his owne strength, the Angell smote him on the thigh, so that hee halted. But there is no mention made saue of one Angel: he that wrastled with him, was the same that blessed him: he that blessed him, was the same that touched him: a good Angell, for an euill would neuer hauehave blessed him. But indeed this Angell was the Sonne of God. 1. Because he blessed him, God blesseth, not Angels. 2. It is said, Gen. 32. 28. that he preuayled with GOD; and verse 30. that hee saw God face to face: therefore it was God, not an Angell. Whether it were God or an Angell, you may see the power of faith, that it can preuail with mighty Angels, with almighty God. Hee that wrastled with Iacob, gaue him power to ouercome. Seipso fortior est, so God is stronger then himselfe. Hee could not preuaile because he would not: he disposeth his power according to his will, not his will according to his power. gGen. 19. 22.Haste thee to Zoar, for I cannot doe any thing till thou bee come thither. hExod. 32. 10.Let mee alone, that I may consume them. As if Lot and Moses could hinder God. Faith & Prayer are manicles to his hands, vvhereunto he giues victorie against himselfe.
4. Their dignity consists in two things; In respect of their Place, and of their Grace. 1. For their abode, it is in heauen. Euill Angels dwell belowe, i2. Pet. 2. 4.they are cast downe into hell: good aboue, kMat. 18. 10.The Angels doe behold the face of my Father in heauen. They are heauenly Courtiers, and heauenly Quiristers, eternally singing Ichouahs praise. 2. In respect of their Grace, so that they are called the Angels of GOD: and are farre more excellent then man. It is true that the Sonne of God dignified mans nature more then theirs: lHeb. 2. 16.For he tooke not on him the nature of Angels, but the seed of Abraham. mGreg.Timet Angelus adorari ab humana natura, quam videt in Deo sublima…am: The Angels refuse to be worshipped of mans nature, which they see GOD himselfe hath accepted. But though he tooke not their nature, yet he dignified their office: for he is often called by the name of Angel. nGene. 48. 16.The Angel that redeemed mee, sayes aged Israel: the onelyonly redeeming Angel is Christ. oExo. 14. 19.The Angel that went with the Campe of Israel, is called, ver. 24. The Lord. Paul sayes expresly, it was Christ. 1. Cor. 10. 4. 9. He is called Angelus foederis, the pMal. 3. 1.Angel of the Couenant. qReue. 20. 1.I saw an Angel hauing the key of the bottomlesse pit: and he bound Satan: but onelyonly Christ can bind Satan, and rReue. 1. 18.hath the keyes of death and hell. Thus Christ hath accepted the name of Angels, yet hee tooke not on him the nature of Angels, but of man: no more then the Angels tooke on them the nature of man, vvhen they appeared in an humane shape.
5. Their distinction. Gregory collects from the Scriptures Nouem Angelorum ordines, nine seuerall orders of Angels. Angels, Archangels, Vertues, Powers, Principalities, Dominations, Thrones, Cherubim and Seraphim. We grant indeed that there be certaine distinctions & degrees in the Quire of Heauen: but whether distinguished by nature, gifts, or offices, none can determine. The Papists plead much for the Princedome of Michael aboue all other Angels. Their ground is Reuel. 12. 7. Michael & his Angels fought &c. Bellarmine affirmes, that euer since the fall of Lucifer, Michael is head of the glorious Angels: and the Rhemists collect from that place the reason, why Michael is ordinarily painted fighting with a Dragon. But the foolish Painter so well as wise Bellarmine, can tell vsus how Michael came to be chose in Lucifers roome. Iude saith, the wicked Angels that left their habitation, are reserued in chaines of darknesse: but hee tells vsus not, that such as did not fall are preferred to higher places, but rather cō tinue still in their first estate and dignitie. Indeed Iude calls Michael an Archangel, and Daniel Vnum de principibus, one of the principall Angels: but it can neuer be proued, that he was, is, or shall be Monarch, or head of all Angels. Themselues say, that the greatest Angel is vsed in the greatest Embassage: but Gabriel, not Michael, was sent for the contracting of that sacred match betweene the GOD of Luke 1.Heauen and the blessed Virgin. Therefore Gabriel, not Michael, should be supreme both in naturall graces, and supernaturall prerogatiues. Indeed Christ is the Michael there mentioned: for the blessed Angels cannot be said to be any other Michaels Angels, then Christ. So August. Bulling. Marlor. Perhaps in the vision Michael & an host of Angels appeared to Iohn, but they represented Christ and his members. Christus est Ecclesiae suae Promachus, Angeli eius Symachi: It is against the principles of holy beliefe, Aretius.to ascribe this victory to Michael or any other Angel whatsoeuer. sReu. 12. 11.They ouercame Satan by the bloud of the Lambe, not by Michael, or any Angel.
6. Their ministerie: from hence, some of the Fathers say, the Angels tooke their names. So Gregor. Angeli vocabulum nomen est officij, non naturae: Angel is a name of office, not of nature. The Inhabitants of that celestiall Country are alwaies Spirits, but cannot alwaies be called Angels. Tunc solùm sunt Angeli, quando per eos aliqua nuntiantur: they are then onelyonly Angels, or (it is all one) messengers, when they are sent on some message. Therefore he concludes; Hi qui minima nuntiant Angeli, qui summa nuntiant Archangeli vocantur: They that are sent on businesse of lesse moment are called Angels, of greater importance Archangels. August. Ex eo quod est, Spiritus est: ex eo quod agit, Angelus est. They are Spirits in regard of their Being, Angels in regard of their Dooing. Good Angels, saith Isidor, are deputed for the ministery of mans saluation. God hath giuen man three helps: Sense to see danger neere, Reason to suspect danger far off, Angels to preuent that he neither sees nor suspects. Now the ministery of Angels is three-fold; to God, to his Church, to his Enemies.
1. To God, which consists principally in two things. 1. In adoring, and ascribing glory to him. So the Seraphims cryed aEsay 6. 3.Holy, holy, holy is the Lord of hosts. An Army sung, bLuk. 2. 14.Glory to God on high. The whole Quire of heauen, cReue. 4.Thou art worthy, O Lord, to receiue honour and power. 2. In standing in his presence, ready at his command. dPsa. 103. 20.They do his commandements, harkning to the voice of his Word. For this promptnes of obedience wee pray, Thy will be done in earth, as it is in heauen. Quod oramus, agamus. Thus Angels were messengers, that Christ should bee conceiued. Luke 1. 31. that he was conceiued. Mat. 1. 20. that he was borne. Luke 2. 11. that he was risen. Luke 24. 4. that hee vvas ascended. Act. 1. 11. These were great mysteries, therefore were confirmed vvith the testimonie of Angels.
2. To the Church. eHeb. 1. 14.Are they not all ministring Spirits, sent forth to minister for them, who shall be heires of saluation? And by this their ordination to seruice the Apostle shewes, how infinitely farre the preeminence of Christ transcends theirs. But did not Christ put fPhil. 2. 7.vponupon him the forme of a seruant? Doth not himselfe professe, that gMat. 20. 28.hee came not to be ministred vntounto, but to minister? The answer is easy; Non esse hoc naturae, sed voluntariae exinanitionis: This was not a natural or enforced, but a willing abasement of himself. Humilitatem non habitam induit, celsitatem habitam non exuit. Hee put on an humiliation that he had not, hee did not put off the glory that he had: But the Angels were created to this end, that they should serue; Totamque conditionem sub ministerio contineri. Istis naturale, illi aduentitium. Caluin.To them it was necessary, to Christ voluntary. Now then ministery to the Church is three wayes considerable.
1. In this life, and that to our Bodies, and to our Soules. 1. To our Bodies: for they necessarily tend to the preseruation of our temporall estates, euen from our Cradles to our Graues. This is true in Doctrine, and in Example. In Doctrine: hPsa. 91. 10.There shall no euill befall thee, nor any plague come nigh thy dwelling. Why, how shall wee be protected? ver. 11. Angelis mandabit; For hee shall giuegive his Angels charge ouer thee, to keepe thee in all thy waies. They shall beare thee vp in their hands, lest thou dash thy foote against a stone. In example: an Angel comforts, directs, feedes Elias. Angels plucke Lot out of Sodome. An Angel aduiseth Ioseph to fly into Egypt with Iesus. Abraham so encouraged his seruant, iGen 24. 7.The Lord will send his Angell before thee. kGene. 32. 1.Iacob went on his way, and the Angels of God …et him. Peter was in prison, and lActs 12. 7.the Angel of the Lord freed him.
2. To our Soules, furthering the meanes of our saluation. The Law was giuen by them, sayth Steuen. mActs 7. 53.Yee receiued the Law by the disposition of Angels. GOD makes them instruments to conuey knowledge to his Church. It was Gods charge; nDan. 8 16.Gabriel, make this man to vnderstand the Uision: it was the Angels performance; oDan. 9. 22.Daniel, I am come forth to giuegive thee skil and vnderstanding. Saint Iohn acknowledgeth in his Reuelations, that pReu. 22. 8.an Angel shewed him those things. They preserue vsus in the true worship of God, and cannot endure any attribution of his glory to a creature, no not to themselues. When Iohn fell downe at the Angels feete to worshippe him, he preuented him; qReue. 19. 10.See thou doe it not. They reioyce in our conuersion; rLuke 15. 10.There is ioy in the presence of the Angels of God, ouer one sinner that repenteth. They ioy in this for two causes. 1. To behold the glorious fruite of their labours: for it delights a man to see the works of his hands prosper. GOD hath sent them to guide vsus to good, to gard vsus from euill: when we follow their guidance, they reioyce. Let vsus hate to sinne, as we would not wish to bring griefe to the thresholds of heauen. 2. That their number might be made vp againe. They lost a number of Spirits, they are glad to hauehave it made vp with Soules. The Angels ioyned company with men, praysing God on earth: so they delight to hauehave men made their fellow-Choristers in heauen.Luke 2.
2. At the end of this life to carry our soules to heauen. sLuk. 16. 22.When the begger died, hee was carried by the Angels into Abrahams bosome. He that in life was scorned of men, and had no companions but the dogges, is so regarded of God, that he is garded by Angels. Hee that could neither goe, nor sit, nor stand, is now carried: not on the shoulders of men, as the Pope the proudest on earth, but hee rides on the wings of Angels. He is carried to a glorious Port, by gracious Porters.
3. At the last day, tMath. 24. 31Christ shall send his Angels vvith a great sound of a trumpet, and they shall gather together the Elect from the foure winds, from one end of heauen to the other. These are those uMat. 13. 30.Reapers, that in the time of haruest must gather the tares to the fire, and the Wheat to Gods barne.
This is their ministerie to vsus. But it is the Lord, xPsal. 37. 23.that ordereth all our steppes: hee spreads the gracious wings of his prouidence ouer vsus: and the Lord Iesus Christ is all in all vntounto vsus. Now the rule is, Non multiplicanda Entie sine necessitate; and Frustra fit per plura, quod fieri potest per pauciora. It seemes then the helpe of Angels is more then needes. For a2 Psal. 121. 4.hee that keepeth Israel neither slumbers nor sleepes. I answere, that Angelicall custody doth not extenuate, but extoll Gods goodnesse and Greatnesse towards vsus: for this is but the execution of his high & holy Prouidence. It is the wisedome of the King, that gouerns all the Cities and Castels in his Dominions: yet he leaues not these vnfurnished of men and munition, to withstand the enemies inuasion. The diuels range and rage against vsus in eueryevery corner, therefore God hath ordained for our gard an Host of Angels. bPsal. 34. 7.The Angel of the Lord encampeth round about them that feare him, and deliuereth them. True it is that God is able to defend vsus himselfe by himselfe, through that immediate concourse that hee hath in all things. But to shew that the Almighty God being tied to no meanes, doth yet worke by meanes, to vphold the weakenesse of our natures. A Prince sees his little children besieged, and sends his stronger sonnes, able souldiers to relieue them. Their helpe to vsus is certaine, though not visible: we cannot describe it, nor prescribe it, but vvee feele it in the successe: they preserue vsus. Against the Syrian band, c…. King. 6. 17.the mountaine was full of horses, and charets of fire, to defend Elisha. Neither is this all, but to manifest his abundant goodnesse to mankind. dPsal. 8. 4.What is man, O Lord, or the sonne of man, that thou so (gardest and) regardest him? They are dust and vanity, and rottennesse, yet the Lord sends his glorious Angels, his Pages of honour, and Princes of his Court, for their messengers and ministers. As if a King should not onelyonly giuegive his subiect a charter and Patent of safe conduct, but also sends his own gard to attend him. So the Lord honors vsus with his own gard royall through Iesus Christ.
3. To enemies; not for their safety, but for the execution of Gods iudgements on them. The huge Armie of Senacherib was ouerthrowne by an Angel. Indeed they will not the destruction of any man, further then the Iustice of God ordaines it. But sometimes they are sent out for the protection of the very wicked: so Daniel speakes of the Grecians Angel, and of the Persians Angel. The Daniel 10.Romists allot a particular tutelar Angel to eueryevery Colledge and Corporation: yea to the generation of flies, fleas, and ants: yea to eueryevery Infidell kingdome such an Angel: yea to Antichrist; lastly, euen to hell it selfe. Sure then they vvill not pinch themselues: they appoynt to the Pope two principall Seraphims, Michael and Gabriel, euer attending his Person. For that Michael is the chiefest, Victorellus produceth two very equall witnesses: the Roman Liturgie, and Tasso's Ierusalem: as a worthy Diuine obserued. To the Conclaue they assigne one speciall assistant Angel. But mee thinks, as they Ideate their Hierarchy, this Angel should desire the roome, and become a suter to the holy Ghost to name him Pope in the next Conclaue. For by this meanes hee doth wonderfully enlarge his Diocesse, hauing all the lower world vnderunder him; all particular Angels of speciall Societies subiect to him: yea all the Archangels and Principalities officed to seueral Estates, must concurre to his gard and assistance.
The truth is, God sometimes allowes the help of Angels to the very reprobates: but to this scope & purpose, Populs sui promouere salutem, to further the welfare of his owne people. For all the atchieuements and victories, which come to the heathen by helpe of Angels, are intended not for their good, but the good of the Saints. It is for the Sonne of Gods sake they minister to vsus: and to none do they performe these comfortable seruices, but to the Elect in Iesus Christ.
Thus you see what these Angels are; now let vsus consider how many. An innumerable company. The originall is Myriades. Myrias is tenne thousand; innumerable: a finite number is put for an indefinite. eDan. 7. 10.Thousand thousands ministred vntounto him, and tenne thousand times ten thousand stoode before him. fReue. 5. 11.I heard the voice of many Angels round about the Throue, and the number of them vvas tenne thousand times tenne thousand, and thousands of thousands. gHom. 34. in Euang.Gregory thinks there are so many Angels, as there are Elect. Super…a illa ciuitas ex Angelis et hominibus constat: ad quam tantum credimus humanum genus ascendere, quantos illi… contigit electos Angelos remansisse. Vt scriptum est; statuit terminos Gentium iuxta numerum Angelorum Dei. So many Angels, saith hee, as fell from heauen, so many soules shall goe vp to heauen.
It is a question much disputed, whether besides the protection of Angels in common, eueryevery particular man hauehave one particular Angel for his Guardian. I find many of the Fathers allotting eueryevery one a particular Angel. Isidor. Singulae Gentes praepositos Angelos habere creduntur: imo omnes homines Angelos suos. Origen, Basil, Hierome, Chrysostome, Theophylact, Gregory Nyssen, Primasius, Iustin Martyr, Augustin, most of the Schoolemen, and some Protestant Diuines: all conclude that eueryevery man from his birth, or especially from his Baptisme, hath a particular Angel. I will not dispute it, yet I must doubt it; because I see no cleare ground in the Scriptures to proue it. The two chiefe places cited are these, Math. 18. 10. Despise not these little ones, for their Angels behold the face of my Father in heauen. This place Caietan and others expound, not that eueryevery little one hath a peculiar guardant Angel, but Omnes omnibus; that all the Angels take care of all Gods little ones. As the Scriptures construe it selfe; hLuke 15. 10.All the Angels reioyce at the conuersion of one sinner. The other place is, Acts 12. 15. Peter being vnexpectedly deliuered out of prison, came to Maries house where the Saints were gathered together. Rhoda hearing his voice, ranne in, and told them how Peter stood at the gate. They said to her, Thou art mad: but when shee constantly affirmed it, they said, It is his Angel. I answere that the Disciples amazed at the strange report, spake they knew not vvhat. On the like reason, because Peter transported in beholding Christ transfigured, said, iMath. 17. 4.Let vsus build here three Tabernacles: some might inferre that Saints departed dwell in Tabernacles. Because the two sonnes of Zebede desired to kMat. 20. 21.sit one at Christs right hand, the other on his left in his kingdome; they might hauehave concluded that Christ was to be a temporall King. Or because the Disciples seeing Iesus walking on the Sea, in their troubled minds, said lMath. 14. 26.It was a spirit; others might proue that spirits walke. Omne dictum sancti non est dictum sanctum. All are not Christian truths, that true Christians hauehave spoken. Dicunt errores non Christiani, sed homines: they erre not as they are Christians, but as they are men.
But it is obiected, that they spake after the common opinion of men in that age. Wee reply, that in that age it was a common opinion that dead men walked: so it appeares by Herod hearing the fame of Iesus; mMath. 14. 2.This is Iohn the Baptist, he is risen from the dead. Uox populi is not euer vox Dei: common errors are no rules of truth. And if the place were so manifest, as they could wish it, why might it not rather be vnderstood thus? It is his Angel, that is, some Angel that God hath sent for his deliuerance. Sometimes many men hauehave but one Angel, other times one man hath many Angels. Exod. 14. 10. There was but one Angel for many people. 2. King. 6. 17. There were many Angels for one man. Let vsus now make some vses concerning this discourse of Angels. These may be two-fold; some for imitation, others for application.
First for imitation; there are three things specially to be obserued in Angels: Purenesse of substance, Readines of obedience, Feruour of Charitie. These are couertly implied from Psal. 104. He maketh his Angels spirits, his ministers Psalme 104. 4.a flaming fire. Spirits, there is the Puritie of their substance: ministers, there's the Readinesse of their obedience: Flame of fire, there's the heate of their Charitie. Thus were the Cherubims of the Tabernacle made, figuring these three vertues in the Angels. Exod. 25. First, they were made of Pure gold. ver. 18. This shewes the excellencie of their substance, for gold is the purest and best of mettals. To this Gods owne Word is compared: aCant. 1. 11.We will make thee borders of gold, with studdes of siluer. Secondly, they had two wings stretched out, to witnesse Promptitudinem obedientiae; bDan. 9. 21.Gabriel did fly swiftly. Of all creatures the winged are the swiftest. cPsal. 55. 6.O that I had wings like a Doue, then would I fly away, and be at rest. The most suddenly transient thing, riches is compared to a winged creature: dProu. 23. 5.Riches makes it selfe wings like an Eagle. Thirdly, they were made with their faces one towards another, to manifest the truth of their louelove; not like proud men turning away their countenance from their brethren. Lastly, though one were toward another, yet both toward the MercieMercy-seate: beholding him in sight, to whō they were beholden in dutie.
Thus we see, 1. that their nature is pure; and this their mansion declares, which is heauen: for into it shall enter no vncleane thing. They are shining and singing starres: eIob 38. 7.When the morning starres sang together, and all the sonnes of God shouted for ioy. Heauen like fire, Similem sibi reddit ingredientem, makes that it receiues like it selfe. 2. That their obedience is ready and swift, their very name imports, Angels. Aquo dominatio, ab eo denominatio: for a name is giuen from some supereminent qualitie. fPsal. 18. 10.Hee rode vponupon a Cherub, and did fly. 3. That their Charity is great, appeares by their busie protecting vsus, grieuing at our falls, reioycing at our perseuerance in good, & helping vsus forward to saluation. Let vsus imitate them in foure things.
1. In Puritie: nothing is more pleasing to God. It hath the blessing of this life, & of the life to come. Of this life; gPsal. 73. 1.Truly God is good to Israel, euen to such as are of a pure heart. God is good to the whole vvorld with his common benefites, better to Israel with extraordinary blessings, but best of all to the Pure in heart with his sauing Graces. Of the life to come: hPsal 24. 4.Who shall stand in Gods holy place? he that hath cleane hands, and a pure heart. iMat. 5. 8.Blessed are the pure in heart, for they shall see God. Thereis no ioy like to this beatificall vision, to see God is the height of happinesse. But so shall the wicked; kReue. 1. 7.they shal see him whom they hauehave pierced. Diuines vsually distinguish of that sight: lLuk. 11. 27.They shall see the Sonne of man comming in a cloud; they shall see him as man, not as God; as their iust Iudge, not mercifull Sauiour.
2. In Pietie and obedience, wherein the Angels are ready and speedy, resolute and absolute. As they helpe vsus to commaund the creature, so let them teach vsus to obey the Creator. They fly when God sends them: true obedience hath no lead at the heeles. Paul herein was like an Angel; hauing his Commission, hee stood not to mGala. 1. 16.conferre with flesh and bloud. Quantum morae addis, tantum obedientiae detrahis. So much as a man addes to delay, hee takes away from obedience. The truely obedient man doth not procrastinate: Sed statim parat aures auditui, linguam voci, pedem itineri, manum operi, cor praecipienti. He Bern.instantly prepareth his eare for the message: n1. Sam. 3. 10.Speak Lord, for thy seruant heareth. His tongue giueth a ready answer to the question: oIoh. 21. 16.Simon, louest thou me? Lord, thou knowest that I louelove thee. His foote is shod for the iourney; pEph. 6. 15.his feete be shod with the preparation of the Gospel of peace. His hand is fit for the worke, qGene. 22. 10.Abraham stretched forth his hand to slay his sonne. His heart is pliable to the Commander: Paratum cor: O Lord, my heart is ready.
3. In Charitie: Angels looke vponupon and louelove one another, and all louelove vsus: Let this teach vsus to louelove them & our selues. Doe they seeke our peace, and shall wee vncharitably warre? It was the Angels song, Luke 2. Pax in terris, Peace vponupon earth: warre with none but with Antichrist & the diuell. The Angels hauehave no need of our louelove, vve of theirs. LoueLove we that on earth, which shall dwell vvith vsus for euer in heauen, Charitie.
4. In humility: those glorious spirits stoope to do vsus seruice, let vsus not thinke it bad or base to serue one another in louelove. No one man can so farre exceede another, as the Angels excell the best men: doe they abase themselues to our succour, and shall we in a foolish pride soorne our brethren? The haughty peece lookes on the poore betwixt scorne and anger; Touch mee not, I am of purer mould: yet Mors dominos seruis; blended together in the forgotten graue, none makes the finer dust: we cannot say, such a Ladies rottennesse smells sweeter then such a beggers. Come downe thou proud spirit, deny not succour to thy distressed brother, lest God deny his high Angels to succour thee. Thus for imitation, now for application, learne we other vses.
1. This is terror to the vvicked, who contemne and condemne the righteous. rMath. 18. 10Despise not these little ones, for their Angels are with my Father in heauen. Beware you that scoffe at poore Innocents, their Angels may plague you. They for their parts may be content to put vp abuses, and to forgiue iniuries: but their Angels may take vengeance. sActs 12. 1.Herod vexed certaine of the Church, killed Iames with the sword, and seeing it please the Iewes, hee tooke Peter also. They could not helpe this; but their Angels did: for tverse 23.an Angel of the Lord smote him that he died. Thou maiest hauehave euasion from the executioners of men, but no protection against the Officers of GOD. When they are bidden to strike, they will lay on sure strokes. uGene. 19. 13.Wee will destroy this place, for the Lord hath sent vsus to destroy it.
2. They teach vsus deuout reuerence, so to behaue our selues as in the sight and presence of holy Angels. The consideration of so blessed a company, doth not onelyonly Conferre fiduciam, and afferre deuotionem, but inferre reuerentiam; saith Bernard. When to Iacob in his dreame was presented that Ladder, and the Angels ascending and descending on it: wakening hee saies; How fearefull is this place! xGen. 28. 17.This is none other but the house of God, and this is the gate of heauen. Seneca said, that the conceit of Cato and Plato, & such graue men in our company would restraine vsus from euill: but what are these to the holy Angels of heauen? y1. Cor. 4. 9.Wee are a spectacle to the Angels: they are obseruers and witnesses of all our actions. a1. Cor. 11. 10.For this cause the vvoman ought to hauehave power on her head, because of the Angels. This is not to be vnderstood of offence onelyonly giuen to the Ministers of the Church: but to signifie that a woman throwing off the vaile of modestie, and token of subiection to her husband, doth make euen the Angels of heauen witnesses of her dissolute contumacie. The Angels are present with thee when all men on the earth are absent from thee. I aske thee, when thou pollutest the marriage bed, attemptest an homicide, plottest a treason, forgest a vvriting, wouldest thou then hauehave the Angels present with thee, or absent from thee? If thou desirest them present, why dost thou offend them by thy turpitudes? If absent, thy protectors are gone, and the diuels would easily confound thee. Nonfacias coram Angelis Dei, yea coram Deo Angelorum: Do not that thing before the Angels of God; yea before the GOD of Angels; vvhichwhich thou wouldest shame to doe in the sight and presence of an earthly man.
Yet let vsus marke here by the way, that albeit the Angels deserue our reuerence, yet they desire not our adoration. Indeed the euill Angels request it: it was a speciall boone which the Diuell begd of Christ, bMath. 4. 9.to fall downe & worship him. But the good refuse it; cReue. 19. 10.See thou doe it not, for I am thy fellow seruant; saith the Angell to kneeling Iohn. As we vsually come too short in our due reuerence to the Angels; so the Papists goe too farre in vndue adoration. They hauehave a set prayer for it: Angele Dei, Custos mei me tibi commissum lege super…a, semper rege, custodi guberna. This sacrilegious honour those holy spirits refuse: they take no charge of such superstitious soules. Accipiunt commissum, non arripi…nt inconcessum. Honorandi, non adorandi sunt Angeli. Let them be honored, but not adored. LoueLove and reuerence the Angels, onelyonly worship God and Iesus Christ.
3. This declares to vsus the excellent company that is in heauen. Were the place lesse noble and maiesticall, yet the company it affords is able to make the soule right blessed. We are loth to leaue this earth for the societie of some friends, in whom we delight; yet wee are all subiect to mutuall dislikes. Besides the meeting of those good friends againe in heauen, there be also glorious Angels. There is nothing in them but is amiable, admirable: nothing in possibilitie of changing our pleasures. There thou shalt see and conuerse with those ancient Worthies, Patriarchs, Prophets, Apostles, Martyrs, Confessors, Fathers of the Primitiue times, all of them out-shining the starres: where our louelove shall be as eternall, as is our glory. There wee shall liue familiarly in the sight of those Angels, whom now we receiue good from, and see not. Yea there is the fountaine of all felicity, that Sauiour of ours, whose grace onelyonly brings vsus to the blessed vision of the whole Trinitie. Neither can there be a higher happinesse, then the eternall fruition of Iesus Christ. Let this teach vsus all to blesse our God that hath thus aduanced vsus. Man is corporeall dust; O that this clay of ours should come to dwel with those incorporeal spirits! dMath. 22. 30.We shalbe as the Angels of God in heauen. Sicut, non ipsi; like Angels, though not Angels in nature. Communicatione spei, non speciei: we hauehave now a communion of hope with them, hereafter of glory. To this place, O thou Creator of men & Angels bring vsus through Iesus Christ.