The Court of the Gentiles Part 4, Part 4 · Book 2 · Chapter 10

The Court of the Gentiles Part 4 · Part 4 · Book 2 · Chapter 10

p. 490CHAP. X. Of Divine Gubernation about Virtue, Virtuoſe men, and Angels.

Supernatural Illumination from God. The Infuſion of Virtues. Gods care of virtuoſe Men. Gods Gubernation of the Angelic World. The Angels, Law, Obedience and Diſobedience. Good Angels their Communion with Saints. The Miniſtration of Angels. (1) At the giving of the Law and Chriſt's Incarnation. (2) For the Protection of Saints. (3) For their Conduct. (4) Their Sympathie with Saints. Their Miniſtration at the final Judgement. Divine Gubernation as to evil Angels. Satans power to temt, and his Limitation.

§. 1.Supernatural Illumination from God. HAving diſcuſſed Gods Divne Gubernation about Sin, we now paſſe on to his ſupernatural Efficience and Gubernation of Virtue and virtuoſe Men. We intend not to treat hereof, as it belongs to Chriſtian Theologie, but only as it fals under metaphyſic or prime Philoſophie, termed by ſome Natural Theologie. 1. Plato gives us frequent and great notices of Divine Illumination, which is the Origine of al ſupernatural Virtue. Thus p. 491in his Theages, he ſaith, foreign, If it pleaſe God, thou ſhalt profit much and ſpeedily: otherwiſe not. So in his Philebus, he aſſures us, That the cognition of the ſupreme infinitie Being is, foreign, the gift of God to men. The like, Epinom. foreign; How is it, that God ſhould be accounted the cauſe of al other good things, and not much more of wiſdome, which is the best good? But to treat more diſtinctly of Divine Ilumination, we are to know, that as there is a twofold ſpiritual Darkneſſe, the one objective, in the things to be known, the other ſubjective, in the mind that is to know them; ſo proportionably there is a twofold Light, the one objective, whereby God reveles the things to be known, the other ſubjective, whereby God takes off the veil from the mind, and thereby inables it to apprehend ſupernatural Objects. Now by this twofold Light Divine Gubernation conductes the Rational Creature to his ſupernatural end. (1) God conductes the Rational Creature by an objective Light, or Divine Revelation of his Wil, whereby he reveles mans ſupernatural end, and the means conducing thereto. Some imperfect fragments, or broken notices of this Divine Revelation were gleaned up by the wiſer Heathens, Pythagoras, Solon, Socrates, Plato, which gave them ſufficient cauſe to admire, and in ſome ſuperſtitioſe manner to imitate the Judaic Inſtitutes and Laws, as the Fountain of the beſt Wiſdome, as it was foretold by Moſes, Deut. 4.5, 6, 7. and as we have ſufficiently demonſtrated in the precedent Parts. Whence we find mention in Plato, Minos, pag. 317. of foreign, the Royal Law; as elſewhere of foreign, a Divine Word: which, if I miſtake not, refer to Divine Revelations vouchſafed the Church of God, for its conduct unto eternal life. (2) As God governes and conductes the Rational Creature by an objective, ſo alſo by a ſubjective Light, which is eſſentially requiſite for the acquirement of its ſupernatural end. Of this alſo we find ſome and thoſe not vulgar notices in Plato. So in his Repub. 6. pag. 507, 508. where he makes an incomparable parallel between natural Viſion, and Divine Illumination. In natural Viſion, ſaith he, there muſt be a viſive Facultie, an Object viſible, and Light to diſcerne the Object. This Light is derived from the Sun, which is the principal and next cauſe of Viſion. For, addes he, as oft as the eyes are converted to ſuch things as are p. 492illuſtrated by the Sun, viſion in the eyes is very apparent. Then he draws up his parallel, pag. 509. foreign, Thus alſo thinke of the mind: For when that in which Truth itſelf, and Being itſelf ſhines forth, inheres in it, it doth conſider and underſtand the ſame, and then it ſeems to have an illuminated Mind and Divine Intellect. Wherein obſerve (1) That God, who is Being itſelf, as alſo Truth itſelf, or the first Truth. (2) That before there can be any true light in the mind, this firſt Truth muſt ſhine forth and irradiate the ſame. (3) That when God illuminates the mind, there is not only a tranſient, but a fixed light firmely impreſſed on it. This Divine Light doth become one with the mind, and ſo formes, conformes, reformes, yea transformes it into the things known. (4) That the Intellect thus illuminated becomes truely Divine. Thence he ſubjoins: foreign, That therefore that gives truth to thoſe things that are known, as alſo a facultie to know them, cal thou the IDEA OF GOOD, namely the cauſe of Science, and Truth, which is underſtood by the Intellect. Note here, that (1) he cals God, conſidered as the Fountain of al Illumination, the Idea of Good, i. e. the ſupreme Idea of al Perfection and Truth, in whoſe light alone we can ſee light. (2) He ſaith, that this Idea of good gives truth to thoſe things that are known: i. e. al objective wiſdome impreſſed on things, as alſo al objective Revelation, whereby things myſterious are reveled. (3) Alſo a facultie to know things intelligible: i. e. ſubjective Illumination and Light both habitual and actual. (4) Hence this Idea of good is the cauſe of al Science and Truth, which is underſtood. The ſectators of Plato thus explicate his mind about Divine Illumination. [1] They make God to be the true eſſentia Wiſdome. Thus Plotinus, En. 5. l. 8. c. 5. pag. 546. foreign, The true Wiſdome is Eſſence: and again the true Eſſence is Wiſdome: i. e. God who is Eſſence itſelf, is Wiſdome itſelf. [2] This eſſential Wiſdome or Light doth illuminate al, but is illuminated by none: as the Sun gives light to althings, but receives not light from any thing. [3] The create finite Intellect being irradiated by this eſſential light of life, is inveſted with true formes and Ideas of things, and is thereby conducted into the knowlege of things myſterious and Divine.

p. 493This Divine Illumination is every where inculcated in ſacred Philoſophie, and generally acknowleged by the Greek Theologues. Chryſoſtome ſtiles it, foreign, The illuminant Intellect, the ſuperne Grace, the gift of the Grace of God, not of human Nature. Greg. Neocaeſar. Orat. Panegyr. foreign, The greateſt gift of God, and the illuſtrious afflate from Heaven. And the reaſons which enforce the neceſſitie of ſuch a Divine Illumination for the apprehending of ſupernatural Truths are taken from the ſublimitie of the Object, and the imperfection of the human Intellect: we find both conjoined, 1 Cor. 2.14. The animal man is not capable of the things of the Spirit, 1 Cor. 2.14.1 Cor 2:14&c. By the animal man we are to underſtand every man void of ſupernatural light, by which alone things ſpiritual are diſcerned: for al knowlege ſuppoſeth ſome proportion between the Object and the apprehenſive Facultie: now what proportion is there between the natural Intellect and ſupernatural Truths? Can an animal facultie take in ſpiritual objects? Is it poſſible then, that the natural mind may, by its own force without Divine Illumination, reach ſupernatural Myſteries? Thence ſaith Auguſtin, de Trinit. l. 14. c. 7. Tho human intellect cannot apprehend ſublimer intelligibles, unleſſe it be fortified and perfected by a ſtronger light. And Greg. Nyſſenus, 2. in Eunom. aſſures us, That it appertains to the Father, Son, and holy Spirit, foreign, to illuminate minds with the light of Divine knowlege. Whence this Divine illumination is ſtiled by the Greek Theologues, foreign, illumination, foreign, irradiation, foreign, illuſtrant Grace.

2. Having explicated Divine Illumination,The Infuſion of Virtues. we now procede to treat of the infuſion of al other ſupernatural Habits or Virtues, whereby the Rational Creature is governed and conducted to his laſt end. That al true moral and ſupernatural good is no way attainable but by Divine infuſion, is every where inculcated in ſacred Philoſophie. Thus alſo in the Theologie of the Grecians, it was frequently inculcated, (1) That no one could foreign, avoid the ſnares of ſin, but foreign, he who was aſſisted and fortified by God, as Baſil, Eth. c. 3. So Greg. Nyſſen. Orat. 3. in Orat. Domin. Tom. 1. foreign, He that wil avoid domineering ſin must cal God for his ſuccur, alwaies having him in his eye, who exerciſeth him p. 494by tentations. (2) That al true moral or ſupernatural good comes from God, by Divine infuſion. This gratioſe infuſion of Virtue by God was by various and emphatic notions illuſtrated by the Greek Fathers, who terme medicinal efficacious Grace, the Spring of this ſupernatural Infuſion, foreign, the ſalutarie Grace; alſo foreign, manuducent and aſſiſtent Grace. Again, foreign, the Divine infuſion, or inſpiration: For, ſay they, foreign, that we can do any thing morally good, is from the impulſe of God. Yea they make, not only the firſt infuſion, but alſo the proſecution and conſervation of al moral good to be from God. Whence Divine Grace is termed by them, foreign, perſequent, or actuating and conſervant Grace. Hence, (3) the Act, whereby the Soul is turned from Vice to Virtue, is termed by the Greek Theologues, foreign, Reſtauration, foreign, Revocation, foreign, Diſceſſion, foreign, putting off the old man, foreign, Progreſſe from a bad ſtate to a good, foreign, Tranſmutation of Soul. Of which ſee more in what precedes of efficacious Concurſe, c. 7.

It was a great Queſtion among the ancient Philoſophers, Whether Virtue came by inſtitution; or by Divine afflation and infuſion? The Cynics and Stoics held, foreign, That Virtue was teachable, as Laertius: But Socrates, and Plato his ſectator held the contrary. So Plato, Protag. pag. 361. foreign, Virtue is not a thing that may be taught, or gained by inſtitution. This he more copioſely demonſtrates in his Meno, pag. 89. where he proves, (1) That men are not good or virtuoſe from the power of Nature: For foreign, &c. if men were good by Nature, then certainly ſome would be ſo in their tender years. (2) Then he procedes to another Queſtion: Therefore ſeing men are not good by Nature, may they not yet be ſuch foreign, by Diſcipline and Inſtitution? This alſo he denies, demonſtrating, That Virtue is not a Science, ſuch as may be taught by Precepts: If Virtue, ſaith he, may be taught, then there must be Maſters and Diſciples of it. On the contrary, may we not rightly conjecture, that what has neither Maſters nor Diſciples, that foreign, cannot be taught? Whence Socrates aſſumes thus: foreign, Truely I have oft ſought diligently, whether there were any Maſters to be found, who could teach Virtue, but I could never as yet find any. Thus pag. 93. Now let us conſider, whether good men can communicate that Virtue p. 495they have unto others: foreign, Or, whether virtue be ſuch, as that it can be delivered to no one by Inſtitution, nor yet be received by any one in ſuch a way. He demonſtrates the later, and exemplifies it by Themiſtocles, who, ſaith he, was, according to commun eſtime, a good man, and a skilful preceptor of Virtue, if any ever were. And canſt thou thinke he would make others good, and not his own Son Cleophantus? But this, addes he, he could not do. Whence he concludes, that Virtue could not be taught. Thence he procedes to make inquiſition into two ſorts of men, who profeſſed themſelves Maſters of Virtue, namely Sophiſts and Politicians, and demonſtrates that neither of theſe could indeed teach men to be virtuoſe. Yea, p 99. he ſaith, That God oft makes uſe of the moſt unapt Inſtruments for the producing Virtue: foreign; Is it not meet, Meno, to cal thoſe Divine Men, who being without underſtanding, excellently performe many of thoſe things they both do and ſpeak? Whence he concludes: But if in this whole Diſputation we have rightly found out the caſe, foreign, Virtue is acquired neither by Natures force, neither by any Inſtitutes of Diſcipline or Doctrine; but it comes to thoſe who have it by Divine Afflation, or Infuſion, without the active concurrence, providence, and induſtrie of the human ſoul. Laſtly he cloſeth up his Dialogue with this, That ſuppoſing any ſhould by Inſtitution acquire ſomewhat of Virtue, yet this is but foreign, to be adorned as it were with a ſhadow; whereas Virtue is a thing real and ſolid: i. e. Al the forces of natural power or artificial Inſtitution give men only a ſhadow, forme, or ſemblance of Virtue; whereas the truth and real power thereof comes from God. Whence Bias, as Laertius informes us, adviſed: foreign, What Good thou ſhalt performe, refer to God, as the Author of it. We have already demonſtrated, that the ſupernatural infuſion of Virtue by God was generally aſſerted by the Greek Fathers: (albeit too many of them inclined to favor Origen's corrupt infuſions about Free-wil.) Thus Damaſcene, (who gives us a ſum of the Greek Theologie) Orthodox. Fid. L. 2. C. 3. foreign, But p. 496we ought to know, that Virtue is given to human nature by God; and that he is the Principe and Cauſe of al Good; and without his cooperation and aide, it is impoſſible that we ſhould wil or act any good. And this he demonſtrates from Gods prime Cauſalitie, L. 3. C. 1. foreign, God, who gives Being, is he that gratioſely vouchſafeth Wel-Being. And John. Climacus, ſcal. Parad. grad. 23. aſſures us, That, foreign, &c. the extremitie of pride conſiſtes in the negation of Divine Aide; and the lifting up of our own Virtue is a Demonic Affection: for he that thinkes he can of himſelf, without ſupernatural Grace, performe any good, denies God to be his helper in althings. And Greg. Nyſſen. ſaith wel, That the Grace of God is, foreign, the ſum of Virtue. That ſupernatural Good and Virtue comes from God by Divine Infuſion is generally aſſerted and demonſtrated by the Sectators of Auguſtin and Aquinas. Thus Gregorius Ariminenſis, 2. Diſt. 29. q. 1. where he demonſtrates theſe Concluſions. (1) That no juſt perſon, inveſted with habitual Grace, can avoid any one ſin, without Divine ſpecial aſſiſtance: becauſe no juſt perſon can by Grace received avoid any one tentation, or perſevere in good. (2) That Adam, before he fel, could not by his own forces, with the general inſluence of God, without ſpecial aſſiſtance, performe any one good act. Touching the neceſſitie of habitual and actual Grace for the performance of any action really morally and ſpiritually good, ſee Janſenius, Auguſt. Tom. 3. de Grat. L. 2. C. 2. & 22, 23, &c.

§. 2.Gods care of virtuoſe men. As al Divine Knowlege and Virtue come under Gods ſupernatural Efficience and Gubernation, ſo in like manner al virtuoſe men. Sacred Philoſophie every where inculcates, what a paternal and ſpecial Providence God vouchſafeth his peculiar people. Thus Pſal. 17.7.Pſal. 17.7.Ps 17:7 Shew thy marvellous loving kindneſſe, O thou that ſaveſt by thy right hand them which truſt in thee. foreign Separate thy Benignities, or make thy Benignities marvellous. So the LXX. foreign, make wonderful: i. e. exert thy wonderful Benignitie, as thou art wont to do, towards thoſe that truſt in thee. So v. 8. Keep me as the apple of thine eye. foreign as the pupil the daughter of the eye. There is an elegance in the ſimilitude. As the Pupil or Apple of the Eye, being like a tender delicate Daughter, the darling of the Eye, is the main of its care; ſo are the Children of God his darlings. Whence he addes: Hide me under the ſhadow of thy wings. Which ſeems to allude to the providence p. 497of an Hen, which hides her young under her wing, thereby to protect, foment, and nouriſh them. It may alſo allude to the wings of the Cherubims, which ſpread themſelves over the Propitiatorie, Exod. 25.20. thereby pointing forth Gods protection of his People. Thus, Pſal. 91.1.Pſal. 91.1.Ps 91:1 He that dwelleth in the ſecret place of the moſt high. It ſeems to allude to the Holy of Holies, which, in Scriptural phraſeologie, is termed the ſecret place of God, where he dwelt. The meaning is: whoever commits himſelf to the Tuition of God, by flying unto his Sanctuarie, he ſhal be ſafe. So it follows: ſhal abide under the ſhadow of the Almighty. foreign ſhal ſojourne, or continually loge. Of the Almighty. foreign, Shaddai is one of Gods names, which ſignifies Self-ſufficient, as containing al ſufficience in him, from foreign who and foreign dai ſufficient: or it may ſignifie, potent to deſtroy al, from foreign to deſtroy. God is both Alſufficient to provide for his People, and Omnipotent to deſtroy al that oppoſe them. Thence, v. 4. Verſ. 4 He ſhal cover me with his feathers, &c. i. e. He ſhal overſhadow me with his wings, and defend me from al injuries of weather, or birds of prey, even as an Hen protectes her Chicken. So v. 10. Verſ. 10 There ſhal no evil befal thee. foreign, There ſhal be no evil impelled to thee, or there ſhal no evil fortuitouſly occur to thee: but al be governed and ordered by a paterne hand of Providence. Thus, v. 14. Becauſe he hath ſet his love upon me, therefore I wil deliver him, &c. The like deſcription of Gods paterne providence we find Pſal. 121.4, 5, 6, 8. as elſewhere.

As for Plato's Philoſophemes touching Gods paterne providential Care and Gubernation of virtuoſe perſons, they are many and great. So in his Apologie for Socrates, having proved at large, That Death was no way to be feared by a wiſe virtuoſe man, he gives this reaſon for it, foreign, becauſe there can no evil happen to a good man, either living or dead: neither are his affaires ever neglected by God. So Repub. 10. he ſaith: Whatever happens to a friend of God is beſt for him. The ſame he inculcates elſewhere. So Pindar, Od. 1. foreign, God thy keeper provides for theſe cares, taking this ſollicitude on himſelf. And Pythagoras held,Charior eſt illis [Diis] homo quam ſibi. Juven. Sat. 10. that Man, ſo far as he had cognation to God, fel under his ſpecial Providence. Yea Plato made virtuoſe men foreign, the poſſeſſions of God, according to Sacred Dialect. Indeed Gods paterne Providence p. 498towards the righteous determines al events ſweetly and for the beſt: it extractes good out of the moſt bitter croſſes: they ſhal need nothing, but what they can better need than enjoy: If God keep them not from miſerie, he wil keep them in it: the leſſe they have of human help and proviſion, the more they ſhal have of Divine. God reſerves to himſelf the care of Temporals, that they might be the more obliged to mind Spirituals. Thence ſaid Socrates: Seing God is ſo careful for you, what need you be careful for any thing your ſelves? There is not any Attribute or Relation aſſumed by God, but his People have it engaged for them.

§. 3. Next to the Rational follows the Angelic World, which is the Supreme Object of Divine Gubernation.Gods Gubernation of the Angelic world. As for the Creation of the Angels Sacred Philoſophie gives us but few if any notices thereof; becauſe its deſigne chiefly is to deſcribe unto us the ſtate of the Church collected out of men and redemed by Chriſt, in which the Angels have no ſhare: yet in as much as they are uſed by God as Miniſters of his Church, ſo they belong to Divine Gubernation; on which account we find frequent mention of them in the Scriptures. As to their natures they are ſaid to be Spirits Intelligent and Wiſe, 2 Sam. 14.20. excelling in ſtrength, and in al ready and ſwift execution of the Divine Wil, Pſal. 103.20. The Life of bleſſed Angels conſiſtes in the beatific Viſion and Contemplation of the face of God, as Mat. 18.10. In Heaven the Angels do always behold the face of my Father: i. e. They always contemplate the infinite Beautie of the Divine Eſſence, the glorioſe Majeſtie of his Throne, the tranſcendent ſplendor and brightneſſe of his Wiſdome, Bonitie, and other glorioſe perfections. And the ſood of Angels, whereby this their Intellectual Life is recreated and ſtrengthened, is that ineffable delight and ſatisfaction, which attendes this their beatifie Intuition and Contemplation of the face of God together with the contemplation of whatever elſe hath any conformitie to God, or ſubſervience to the illuſtration of his Divine Wiſdome, Power, Goodneſſe, Grace, Juſtice, with his other glorioſe perfections. Thus Damaſcene, Orthod. Fid. L. 2. C 3. foreign, they ſee God, and are fed hereby, &c. As for the Miniſterie of Angels, we find mention thereof, Pſal. 103.4.Pſal. 103.4.Ps 103:4 Who maketh his Angels Spirits: his Miniſters a flaming fire. They are called a flaming fire by reaſon of their Spiritalitie and Activitie in ſerving God: for nothing in the ſenſible world is p. 499ſo pure, ſpirital, and active as fire; it being the moſt potent Miniſter or Inſtrument of Nature and Art. Thus Damaſcene, Orthod. Fig. L. 2. C. 3. makes an Angel to be, foreign, a ſpirit or immaterial fire. For which he cites Pſal. 103.4. where foreign, flaming fire, ſaith he, foreign, denotes Agilitie, Ignition, Fervor, Penetrabilitie, and Acumen about the Divine Deſire and Miniſterie; as alſo their elevate refined nature and freedome from al material intelligence. Whence he gives us this deſcription of an Angel: foreign, An Angel therefore is an intellectile ſubſtance, ever-mobile, free, incorporeous, by Grace obtaining immortalitie in nature. As to their Illumination, he addes: that they are, foreign, Secondary intellectile lights, receiving illumination from the firſt independent Light. Their vaſt Wiſdome and Science is alſo mentioned, Matth. 24.36. Mark 1.3.32. Their mighty Puiſſance, Force and Power is deſcribed, 2 Pet. 2.11. Their Glorie, Dignitie, and Excellence above other Creatures is frequently inculcated. As to their Dignitie and Office, they are ſtiled, Col. 1.16. Thrones, Dominions, Principalities, Col. 1.16.Col 1:16and Powers. They are alſo ſaid to be Dan. 10.13. the Chief Princes, above al the Princes of the Earth; and the Title of Gods is given to them, Pſal. 8.5. and 97.7. in as much as God imparteth to them his Counſels, 1 King. 22.19, 20. Zach. 1.11, 12. and uſeth their Miniſterie in the Gubernation of the world, but in a more particular manner of his Church, as Hebr. 1.14. Are they not al miniſtering ſpirits, ſent forth to miniſter for them, who ſhal be heirs of ſalvation? In which deſcription we have (1) Their Nature ſignified by Spirits. (2) Their Office, to miniſter. (3) The main Object of their Miniſterie, the heirs of ſalvation. We find no particular mention in Plato, or the more Ancient Philoſophers touching Angels; yet we find frequent and great notices both in Plato and others touching Demons, and their Miniſterial Office between the Supreme God and Men, for the Gubernation of human affaires; which Mede underſtands partly of Angels. Plato diſcourſeth at large of Demons, in his Cratylus, pag. 397. in his Sympoſium, p. 202, 203. and in his Repub. 5. p. 468, 469. He makes them to be a kind of Mediatorie Gods, between the Supreme p. 500God and Men, to tranſporte the Sacrifices and ſervices of men to God, and the gifts and favors of God to men; as alſo to governe human affaires. Which it's poſſible may be partly but a broken Tradition of the Miniſtration of Angels; yet I conceive the Office of theſe Demons primarily refers to the Mediatorie Office of the Hebraic Meſſias, and was but a corrupt Imitamen thereof, as we have more fully demonſtrated, in what precedes, B. 2. C. 8. §. 11. and Vanitie of Philoſophie, B. 2. C. §. 4. alſo Philoſoph. Gen. P. 1. l. 3. c. 4. §. 4.

As al Divine Gubernation begins with a Law, either natural or moral,The Angelic Law, Obedience and Diſobedience. ſo the Angels thoſe intelligent, celeſtial, glorioſe Creatures had their Law, whereby they were to be directed and ordered to their ſupreme end. What the particulars of the Angelie Law are is not ſpecified; but it is ſuppoſed they are for ſubſtance the ſame with thoſe moral Precepts impreſſed on Adams Soul, excepting ſuch as relate to the gubernation of the human bodie, which Angels are not inveſted with. It's moſt certain, that thoſe immaterial glorioſe Creatures, as they are in nature more pure, and in power more potent than man; ſo likewiſe thoſe of them that have kept their ſtation, are in the Contemplation, Admiration, Affection, Adoration, Imitation, and Obedience of their Creator perfectly conformed to that Law impoſed on them. Whence our Lord makes their obedience the Idea and Exemplar of what we are to pray for, Mat. 6.10. & 18.10. Yet part of thoſe glorioſe Creatures, through the voluntary breach of that Law, whereby they were to be governed, ſoon fel from their bleſſed ſtation, even before the Fal of Man. What their ſin was cannot be peremtorily determined; yet it s generally conceived to be ſpiritual pride in the reflexion on their own ſublimitie, dignitie, and excellence, which raviſhed their underſtandings into ſuch an exorbitant degree of ſelf-admiration, that they loſt the ſenſe of their ſubordination to, and dependence on their Maker: whence their Contemplation, Admiration, Adoration and Imitation of God immediately vaniſht: and of glorioſe pure Spirits they became moſt impure and unclean, as Luk. 8.2. & 9.42.

As for the elect bleſſed Angels their offices as to God and Men are various.The good Angels ministerie as to Gad. 1. As to God, (1) they ſerve him, by ſtanding before his Face, and obſerving al his Commands. So Gabriel, Luk. 1.19.Luk. 1.19.Luke 1:19 I am Gabriel that ſtand in the preſence of God. To ſtand in the preſence of God, denotes a poſture for the obſervation of al his p. 501Commands, and a promtitude to execute the ſame. The alluſion is taken from Courtiers, who ſtand in the preſence of their Prince, ready to obſerve and obey al his dictates and commands. The like Mat. 18.10. Their Angels do always behold the face of my Father. So Rev. 8.2.Rev. 8.2.Rev 8:2 And I ſaw the ſeven Angels that ſtood before God: i. e. to obſerve and execute his pleaſure for the deſtruction of Babylon. (2) They miniſter to the Sons of God, Mat. 4.11. Joh. 1.51. (3) They laude and adore God the Father and his Son Jeſus Chriſt, Luk 2.13, 14. Rev. 5.11, 12. & 7.11. of which hereafter. And theſe praiſes they performe with ſo much eloquence and ſuavitie, as that it became a Proverbe, To ſpeak with the tongue of Angels, whereby they underſtood the higheſt Divine eloquence and ſuavitie of ſpeech, as 1 Cor. 13.1.1 Cor. 13.1.1 Cor 13:1 Though I ſpeak, with the tongue of men and Angels, &c. (4) They alſo ſerve God in the executions of his Threats and Puniſhments on wicked men, ſpecially the Enemies of his Church. As Act. 12.23. Rev. 7.1, 2. & 8.7, 8, 10, 12. & 9.1, 13. (5) They ſhal attend and ſubſerve Chriſt at his ſecond Coming to Judgement. As Mat. 16.27. & 25.31. Luk. 9.26. 2 Theſ. 1.7. (6) They miniſtred to Chriſt in the firſt promulgation of the Law and Goſpel, as in what follows.

2. But our ſupreme Lord intending the Angels as miniſtering Spirits for the heirs of Salvation, Heb. 1.14.Good Angels, converſe with Saints. he has alſo joined them as Parties in the Communion of Saints, under one Head, who is Chriſt, Col. 2.10. But becauſe they are Spirits and have no fleſh, therefore under the Old Teſtament, whiles the Church was in its Infant-ſtate, they frequently appeared in corporal viſible ſhapes, thereby to ſtrengthen their Faith and aſſure them of their commerce with and miniſtration to the Elect of God. Mede drives this notion much higher than I dare extend it, who on Gen. 3.13. ſuppoſeth, that the Law of Converſe between Spirits and men requires, that the Spirit always preſentes himſelf under the ſhape of ſome viſible thing; yea, of ſome ſuch thing, as may leſſe or more reſſemble its condition. But I conceive, that the higheſt Communion between Angels and Men is ſpiritual, without the aſſumtion of human ſhapes, ſpecially in theſe laſt times: Yet we muſt not denie, but that the Patriarches and Saints under the Law had frequent Apparitions of Angels in viſible formes of men, who converſed with them, eating and drinking, and diſcourſing familiarly with them, touching the affaires they were ſent about, as p. 502Gen. 18.1. & 19.1 and elſewhere. Sometimes they appeared in more glorioſe ſhapes, like winged Creatures, Eſa. 6.2, 6.7. Dan. 8.15, 17. & 9.21, 22. Sometimes they appeared, but ſpake not, as Gen. 18.12. And ſometimes they ſpake, when no mention is made of their Apparition, Act. 8.26.

As for the ſubordination and ſubſervience to Divine Gubernation,Angels employed at the giving of the Law. in miniſtring to the Heirs of Salvation and Churches of Chriſt, we find very great and illuſtrious notices thereof in ſacred Philoſophie. 1. Divine Gubernation made uſe of Angels and their miniſtration to uſher in both the ſevere Law on Mount Sinai, as alſo the Mediator of the new Convenant, who reignes on Mount Sion. (1) That God made uſe of the miniſtration of Angels at the giving of the Law on Mount Sinai, is evident, from Act. 7.53. Gal. 3.19.Act. 7.53. Deut. 33.2.Acts 7:53Deut 33:2 This alſo ſeems to be the import of Moſes's words when he bleſſed the people, Deut. 33.2. And he ſaid, The Lord came from Sinai, and roſe up from Seir unto them: he ſhined forth from mount Paran, and he came with ten thouſands of Saints: from his right hand went a fiery Law for them. By the ten thouſands of Saints, we muſt underſtand the holy Angels, that attended Gods Divine Gubernation in giving out the Law. Heb. of Sanctitie: i. e. Spirits of Sanctitie, which Jonathan, in his Thargum, interpretes, holy Angels. Heb. 2.2.Heb 2:2Whence the Law is called, Heb. 2.2. the word ſpoken by Angels. So Zech. 14.5. and al the Saints with thee: this may be underſtood, at leaſt in part,At Christs birth and for the propagation of the Goſpel. of holy Angels. (2) Thus alſo the Lord of Glorie and Mediator of the New Covenant, when he came into the World, was uſhered in by a Chorus of Angels, Luke 2.13, 14. And ſuddenly there was with the Angel a multitude of the heavenly Host, praiſing God and ſaying, Glorie to God in the higheſt, and on earth peace, good wil towards men. Theſe Angels ſtil ſing loud the praiſes of the Lambe about the Throne of God, as Rev. 5.11, 12. (3) Theſe bleſſed Spirits were employed alſo in the ſolemne Declaration of Chriſt's Reſurrection, Mat. 28.2, 5. Luke 24.4. Joh. 20.12. (4) They alſo ſerve the Church in the promoving and propagating of the Goſpel, Luke 2.9, 10. Act. 8.26.

2. Divine Gubernation makes uſe of the miniſterie of Angels for the Conſervation and Protection of the Heirs of Salvation. 2. For the conſervation and protection of Saints.(1) They are ſometimes employed by God for the healing of ſickneſſes and diſeaſes, as it appears by that famoſe inſtance at the Pool of Betheſda, Joh. 5.4. where an Angel went down, at a certain p. 503ſeaſon, putting a medicinal virtue into the waters, or drawing forth and applying what virtue was there. (2) They are employed as Watch-men and Gardians to keep the Heirs of Salvation, and ſuccur them in their ways. So Pſal. 91.11, 12. For he ſhal give his Angels a charge over thee, to keep thee in al thy ways: they ſhal bear thee up in their hands, lest thou daſh thy feet against a ſtone. Hence they are ſtiled Watchers, Dan. 4.13. Yea their commiſſion and care extendes to little children, Mat. 18.10. This protection over the Church of God was ſymbolicly pictured forth by the Cherubines, which environed the Tabernacle, Exod. 26.1. as the Life-gard of Angels environs the Church. Hence, (3) They are made uſe of by Divine Gubernation as an Hoſt of Warriers, to defend the Church from its Enemies, Pſal. 34.7.Pſal. 34.7.Ps 34:7 The Angel of the Lord encampeth round about them that fear him, and delivereth them: i. e. from al their enemies. They are Gods powerful Hoſts to ſmite his enemies with ſore diſeaſes, Pſal. 78.49. Act. 12.23. So at Hezekiahs prayer, an Angel came and killed 185 thouſand of his enemies, Eſa. 37.21, 22, 36. They being moſt vigorous and active Spirits ſight againſt the Enemies of Gods Church, perſue and ſcatter them as chaſſe before the wind, Pſal. 33.1, 5, 6. Dan. 10.20. whence they are called Gods Hoſt, Gen. 32.1, 2. (4) They provide food for the Heirs of Salvation, when there is need. Thus Eliah, 1 Kings 19.5, 6, 7. was by an Angel ſupplied with food, in his flight from Jezebel. (5) By Angels the people of God have been delivered out of impendent or preſent ſufferings. So Lot from the flames of Sodom, Gen. 19.1, 2. Sadrach, Meſach, and Abednego from the fiery Furnace, Dan. 3.28. Daniel from the Lions mouths, Dan. 6.22. and Peter out of Herods Priſon, Act. 17.8, 9. (6) Angels attend on the Heirs of Salvation at the very moment of their Souls departure out of their bodies, and thence conveigh them into Abraham's boſome, as Luke 16.22. And was carried by the Angels into Abrahams boſome.

3. Divine Gubernation makes uſe of the Miniſterie of Angels for the Information, Counſel, Conduct, 3. For Information, Counſel, Conduct, and Conſolation.and Conſolation of the Heirs of Salvation. (1) God by Angels informes his people of mercies intended for them. Thus Abraham, of the Birth of Iſaac, Gen. 18.10. Manoah and his Wife of the birth of Samſon, Judg. 13. Zecharie of the birth of John Baptist, Luke 1.13. Mary of her Conception, Luke 1.30, 31. and the Sheepherds of the Nativitie p. 504of our Lord, Luke 2.10. The Women of his Reſurrection, Mark 16.1, 5, 6. and the Apoſtles of his ſecond Coming, Acts 1.10, 11. (2) Yea not only particular mercies, but Church-Reſtaurations and Deliverances have been imparted to the Heirs of Salvation by Angels. Thus Daniel was informed of the ſtate of the Church from his time to Chriſt, Dan. 7.10, 16, &c. & 8. 13, 15, 17, &c. & 9.21, &c. & 10.5, 6, &c. And Zecharie was certified of the Reſtauration of Jeruſalem, Zech. 2.3, 4. And John of the ſtate of the Church from his time to the end of the World, Rev. 1.1. (3) The People of God have been informed by Angels, touching Gods Judgements on the wicked. Thus Abraham of the Deſtruction of Sodome, Gen. 18.17, 20. And John of the Deſtruction of Antichriſt. (4) the Heirs of Salvation have been conducted in their ways by Angels. Thus Abraham's Servant was conducted in his journey by an Angel, Gen. 24.7, 40. Philip to go and preach to the Eunuch, Acts 8.26, 29. Paul to the Macedonians, Acts 16.9, 10. (5) The Heirs of Salvation have been counſelled and comforted in their ſufferings by Angels. Thus Jacob was comforted and encouraged in his going to, and returning from Meſopotamia, Gen. 28.12. & 32.1, 2, 11, 21. Joſeph was counſelled to fice with Chriſt from Herods perſecution, Mat. 2.13. The Lord of Glorie was comforted in his Agonie in the Garden by an Angel, Luke 22.43. And there appeared an Angel to him from Heaven ſtrengthening him. So Paul was comforted againſt the peril of ſhipwrack by an Angel, Acts 27.23, 24. Yet we are to remember, that God doth not uſe the good Angels to excite, much leſſe to infuſe grace; becauſe this is the proper office of the Spirit of Grace.

4. Many Acts which implie Inſpection, Angels Communion with Saints.Affection, and Communion with the Heirs of Salvation are aſcribed to the holy Angels. (1) They are ſaid to be preſent in and ſpectators of the Aſſemblies of Saints,Heb. 12.22.Heb 12:22 Heb. 12.22. to the innumerable companie of Angels. Hence Paul requireth of women modeſt and ſubmiſſive attire in Church-Aſſemblies,1 Cor. 11.10.1 Cor 11:10 by reaſon of the Angels being preſent, 1 Cor. 11.10. (2) Thence alſo they are ſaid to be not only ſpectators of the affaires of Churches, but alſo in a ſpiritual manner to be affected therewith, yea to join in the celebration of the Lambes praiſes, Rev. 5.11, 12.Rev. 5.11, 12.Rev 5:11Rev 5:12 And I behold and heard the voice of many Angels round about the Throne, and the Beſtes, and the Elders— ſaying with a loud voice, Worthy is the Lambe, that was ſlain, to receive power, &c. p. 505The like, Revev. 7.11, 12. They ſeem to have a great ſympathie with the Heirs of Salvation; which they manifeſt by their glorifying the Lambe, who was ſlain for them, as alſo by the Joy they have in their Converſion, as Luke 15.7, 10. (3) They deſire to look into, and to be inſtructed in the manifold wiſdome of God, reveled in and unto the Churches, Epheſ. 3.10. 1 Pet. 1.12. (4) They are witneſſes with the Lord of thoſe charges laid upon the Servants of God, in order to their ſervice, 1 Tim. 5.21.1 Tim. 5.21.1 Tim 5:21

5. The Angels ſhal be the Miniſters of God, at the final Judgement,The final Service and Communion of Angels with Saints. to reap the Earth, to ſever the wicked from the righteous, and thence ſhal live for ever with the Saints, praiſing and enjoying God. (1) They ſhal be employed in reaping the earth, and ſevering the wicked from the juſt at the laſt day, Mat. 13.39, 41.Mat. 13.39, 41.Matt 13:39Matt 13:41 And the Reapers are the Angels—The Son of Man ſhal ſend forth his Angels, and they ſhal gather althings that offend, &c. So Mat. 24.31. And he ſhal ſend his Angels, with a great ſound of a Trumpet, and they ſhal gather together his Elect from the four winds, &c. (2) The Heirs of Salvation ſhal at laſt day be made conformable to, and equal with the Holy Angels; and together with them ſhal praiſe, ſerve, and enjoy God in al manner of intime communion, unto al eternitie, Luk. 20.36. For they are equal to the Angels. Thus ſome interpret Zech. 3.7. And I wil give thee places to walk, Zech. 3.7.Zech 3:7[or walks] among thoſe that ſtand by: i. e. the Holy Angels, that miniſter before God. This may include Service both in the Church Militant on Earth, as alſo the Church Triumphant in Heaven: for Angels ſtand by, and miniſter in both. How potent, promt, and agile the holy Angels are to execute every Wil of God, is wel expreſſed by Damaſcene, Orthod. Fid. L. 2. C. 3. The Angels, ſaith he, are foreign, The Angels are potent and promt to fulfil the Divine Wil, and are by the agilitie of their nature, found every where preſent, as the Divine beck commandes them. So much for the Gubernation of the Holy Angels.

§. 4. Divine Gubernation extendes it ſelf not only to the good Angles, but alſo to the Evil. Satan, by Gods providential permiſſion,Gods Gubernation as to Evil Angels. is the God of the wicked world, who rules in the Children of diſobedience. 1. Satan is the Prince of this World, Joh. 12.31. (1) He is not a Lawful Prince, but Ʋſurper. he uſurpes Chriſts Crown, and intrudes himſelf on his Throne. He affectes a p. 506Deitie, to be God over the nobleſt part in Man, his Mind, as 2 Cor. 4.4. (2) He is not an Abſolute Prince, but limited: his Power is much narrower than his Wil and Malice: He can do nothing but by Divine Permiſſion and Gubernation. (3) He is not a Free Prince, but Vaſſal: confined by Chains of Providential Gubernation, Jude 6. (4) The main of his Kingdome conſiſtes in the Free Election of wicked men. Evil men electively put the Crown on his Head, and bow the knee before him: His Crown is ſupported by the voluntary ſubjection of wicked men. Epheſ. 2.2.Epheſ. 2.2.Eph 2:2 According to the Prince [Arbitrio Principis: i. e. according to the Soverain pleaſure of the Prince] of the power of the Air, [foreign, here notes his Dominion and Soveraintie in the Air, i. e. in this inferior part of the Univerſe.] The Spirit that now worketh [foreign notes his working with efficacitie] in the Children of Diſobedience: i. e. Such as are addicted and have given up themſelves to the diſobedience of God, but obedience unto Satan: ſuch as are his voluntary ſlaves. (5) Satan is a Magnificent Prince, having Legions and vaſt Armies under his command, Eph. 6.12. Rev. 12.6, 7. (6) He is a Prince of great Wiſdome, Experience, and Subtiltie, to deceive al that liſten to him. His Prudence as a Spirit is vaſt, and his Experience of more than 6000 years greatly addes thereto.2 Cor. 2.11.2 Cor 2:11 So, 2 Cor. 2.11. Lest Satan ſhould get an advantage of us. foreign, lest we ſhould be over-reached or circumvented by Satan. It anſwers to foreign, and ſignifies primarily to have more than we ought; thence, to cheat, defraude, &c. The Metaphor ſeems taken from avaricious Merchants, who take al occaſions to circumvent. Thence he addes: For we are not ignorant of his devices. foreign, anſwering to foreign, notes here Stratagemes, Machinations, Plots, Fallacies, &c. which he termes,Epheſ. 6.11.Eph 6:11 Epheſ. 6.11. foreign, the wiles of Satan. foreign, ſaith Chryſoſt. is, artificially to circumvent, to cheat by rules of Art, by a compendioſe method to reduce perſons or things under our power. So that Satan it ſeems, has got the art and method of deluding and cheating ſouls. Whence he is ſtiled, Joh. 8.44. The Grand Old Lyer, 2 Tim. 2.26.2 Tim 2:26or Cheater. We read alſo, 2 Tim. 2.26. of the ſnare of the Devil, whereby he takes men captive at his wil. foreign is a military word and ſignifies to take alive, from foreign. So 2 Chron. 25.12. Satan has ſuch a ſnare, as he can thereby take ſinners captive alive, and at his pleaſure. (7) As he is a Prince of Power and Prudence, ſo alſo of great malice and p. 507rage againſt the good of Souls.1 Pet. 5.8.1 Pet 5:8 Thus 1 Pet. 5.8. he is termed a Roaring Lion, [which notes his rage] ſeeking whom he may devour. foreign, drink up at a draught. Yea, ſo great is his Rage againſt the good of Souls, that he counts it a torment to be curbed or hindered in the execution of his malitioſe deſignes, as Matt. 8.29.Mat. 8.29.Matt 8:29 foreign, to torment us. O! what a torment is it to him to ſee a Soul delivered out of his ſnare? Hence,

2. Satan, being the Prince and God of this World, has, Satan's Power to temte.by providential permiſſion a great power to temte and draw men unto ſin. (1) Satan as to us is not a mere Creator of his own Tentations, but he takes the mater from thoſe whom he temtes, or from ſome circumſtances that environ them. Satan is oft the Father, but Sin the Mother of Tentation. (2) Satan cannot reach the human Soul or any Act thereof immediately. The heart of Man is a privie Chamber, into which none can enter but the King of Kings: The thoughts and inclinations of the Soul have a covering over them, which none can take off, but he that made the Soul. Satan may caſt in Fire bals, or ſend in Meſſengers, and Letters, by the mediation of the Phantaſie, but he cannot enter into the heart directly, nor compel it to ſin. (3) Satan, by Gods permiſſion, can worke curiouſly and efficaciouſly on the Organs of the Bodie, Spirits, Bloud, and other Humors, as Melancholie, &c. which are united to the Soul, and have no ſmal indirect influence thereon. (4) Though Satan cannot worke immediately on the heart, yet he can worke immediately on the corporeous ſenſitive Soul, particularly on the phantaſie, by making impreſſions thereon, and forming ſuch Ideas there, as may affect the mind. Satan may temte and perſuade to Sin not only Morally, by falſe ſuggeſtions and Images offered; but alſo in ſome ſenſe Phyſically, by impreſſing and fixing thoſe Images on the phantaſie, and coloring them over with the apparence of good. (5) Satan has a very great and intime acceſſe unto the ſpirits of men, not only as he is a Spirit, but alſo as he is an unclean Spirit, and his Kingdome a Kingdome of darkneſſe. Hence he is ſaid,Luke 22.3.Luke 22:3 Luk 22.3. to enter into Judas. foreign, notes an intime acceſſe into Judas, as into his proper houſe. He had been caſting in darts into Judas's heart before, as John 13.2. The Devil having now put into the heart of Judas—to betray him. foreign, the Devil having now injected, or cast in this Tentation into his heart to betray his Lord. Now Judas having yielded to the ſuggeſtion, or injection p. 508of Satan, it's ſaid Luke 22.3. Satan entered into him, i. e. as into a conquered fortereſſe or Caſtel; he now takes poſſeſſion of him, as one devoted to his ſervice. The Spirits of wicked men being very much like unto Satan, by reaſon of Sin and impuritie, as alſo they being his Children devoted to his obedience, thence he comes to have a far greater acceſſe to and power over them, than he had at firſt by Creation. Satan being the Prince of darkeneſſe ſtirs up that darkeneſſe that is in the heart of man to oppoſe Divine Light, as he ſtirs up Luſt to oppoſe the Wil of God. It is difficult but not neceſſary to know all the Myſteries of Satans Power, whereby he enſnares poor Souls, as Birds, 2 Tim. 2.26. (6) Satan has a very great Power over the Air, and al ſenſible parts of the Univerſe. He is ſaid,Epheſ. 2.2. & 6.12.Eph 2:2Eph 6:12 Epheſ. 2.2. to be the Prince of the Air, which is the Seat of his Empire. Whence Epheſ. 6.12. thoſe impure Spirits are termed, ſpiritual wickedneſſes in heavenly places: i. e. in the inferior Heaven, or Regions of the Air. According to the ſentiments of the Hebrews, al that vaſt ſpace between Earth and the Aſtriferous Heaven, which we cal the Air, is ful of theſe impure Spirits. Thence Satan can, by reaſon of his great ſagacitie and skil in the myſteries of Nature, together with his Power as a Spirit do wonders, though not Miracles, in and by the Air: He can ſo applie Actives and Paſſives together, as that thence ſhal follow various and ſtrange tranſmutations in nature; whereby he kept the Old Pagan World, as now the Indians, in great bondage. (7) Laſtly he can temte extrinſecally, by viſible Species and Repreſentations, or without, as Mat. 4.1-8.

Albeit Satan be the Prince and God of this World,Satans reſtraint as to the Elect. yet as to the Heirs of Salvation, he is caſt out, and remains under chains of irreſiſtible Providence and Reſtraint,John 12.31. 2 Pet. 2.4.John 12:312 Pet 2:4 as John 12.31. 2 Pet. 2.4. Satan and al his Hoſt are in priſon, under the bolts and chains of invincible obduration and eternal deſpair. It's true, he oft accuſeth the Heirs of Salvation, and winnows them by his Tentations; but never prevails finally and totally, to bring them under his Empire and Juriſdiction.Luke 22.31, 32.Luke 22:31Luke 22:32 Thus we are aſſured, Luk. 22.31, 32. Simon, behold Satan hath deſired to have you, that he may ſiſt you as wheat…: But I have prayed for thee, that thy faith fail not. foreign ſignifies not merely, hath deſired, but as an Accuſer, hath demanded. For foreign among the Grecians, notes to demand a Malefactor, for Inquiſition or torment. Thus Satan demanded Job 1.11. So Revel. 12.10. he is ſaid, to accuſe them before p. 509God day and night. He accuſeth them as Hypocrites, and demandes power to temte and torment them. So it follows, Luke 22.31. that he may ſift you as wheat. foreign is not a Verbe of frequent uſe, yet to be found in Claſſic Authors. foreign is a cribe or ſieve; ſo Heſych. foreign. whence foreign is foreign, the chaffe of the wheat. Thence foreign is expounded by Heſych. foreign, to ſift or winnow with a ſieve, as you winnow the chaffe from the corne. Satan's demand was, that he might winnow Peter and the reſt of the Diſciples as chaffe, or Hypocrites: But Chriſts prayer prevails, as v. 32. I have prayed forthee, as for al other believers. Hence al Satans malicioſe plots and undertakements againſt the Heirs of Salvation are ſo ordered by Divine Gubernation, that they al tend to his torment, but to their Salvation. But ſo much for Divine Efficience and Gubernation.