Exercitation on Hebrews, Biblical exegesis · Chapter 1 · Exposition of verse 25
Ver. 14.
foreign;
There is no difference in the Reading, nor much about the Translation of those words. Are they not all ministring Spirits, sent out to Minister to (unto a Ministry for) them that shall inherit salvation. This was the common received Doctrine of the Church concerning Angels, suitable unto the Scripture, and to the purpose of the Apostle, as manifesting their dis-interest in the Glory before ascribed unto the Son.
Sundry things are here expressed concerning Angels, which we must briefly pass through the Consideration of. As,
1. Their Nature. They are foreign; Ruchoth, Spirits. Spiritual subsistences,foreign. not Qualities, or Natural Faculties, as the Sadduces imagined; and which by an Homonomy of the Name, Maimonides, More Nebuch. p. 2. cap. 3. admits also to be Angels, but falsly, and without Authority from Scripture or Reason. This is their Nature, this the Hebrews acknowledge so to be; they are Created Spirits, not to be compared with, or equalled unto him that made and created all things.
2. Their Office; They are foreign, ministring Spirits;foreign So are they termed, Psal. 103.21. Praise the Lord all his Hosts, foreign, LXX. foreign, his Ministers doing his will. Hence in general the Jews call them, foreign, Ministers; and among other Titles assign this unto God, that he is, foreign, the Creator of Ministring Spirits or Angels. And expresly in the Talmud they are called, foreign, as more frequently by the Rabbins in the Hebrew Dialect, foreign, Angels of Ministry; above whom that the Messiah was to be, we have formerly shewed from themselves.
Now what kind of Office or Ministry it is that is ascribed unto them, the Word it self doth in part declare. foreign, is to Minister, principally about holy things; Nor is it above once applyed unto any other Ministry. And such a Ministry it signifies, as is performed with Honour and Ease, and is opposed unto foreign, which is to Minister with Labour and Burden. So the Ministry of the Levites in bearing the Burden of the Tabernacle is called foreign, a Ministry with Labour, Numb. 8. When the more easie and honourable Employment, which was attended by them who by reason of their Age were exempted from bearing of burdens, is called foreign, v. 16. and Deut. 18.7. Such is the Ministry of Angels; It is in and about holy things, and unto themselves honourable and easie. And this foreign, is rendered foreign, which expresseth some times such a general Ministry as comp…izeth the whole Service and Worship of the Church, Acts 13.2. foreign, as they ministred unto the Lord; that is attended unto the performance of all the Duties of the Church.
This then in general is the Office of the Angels; they are foreign or foreign, Ministring Spirits, that wait on God in and about his Holy Services for the good of the Church; which also in the like manner ministreth unto God in its own state and condition. And hence it is that the Church and they do make up one Family, Ephes. 4.15. and that they are all fellow-servants in the same Family with them that keep the Testimony of Jesus, Rev. 22.9.
And this some of the latter Jews have retained the Tradition of. Whence is that of Maimonides, More Nebuch. part. 2. cap. 6. which he citeth out of the Talmud. foreign, The holy blessed God d…h nothing unless he consult with his superiour family. Only not knowing the rise of the word foreign, nor what it should signifie; he tells us, foreign, that in the Greek Tongue it signifies an Host; whereas it is purely the Latine familia without the least alteration. And the description of this superiour part of the Family of God is given us, Dan. 7.10. Thousand thousands did minister unto him, and ten thousand times ten thousand stood before him. In which words Pseudo-Dionysius, Gregory, and Aquinas, with sundry of the School-men, have coined a distinction of Angels into ministrantes, those that minister unto God, and assistentes, those that stand before him. Whereas the whole intendment of the expression is, that all the Angels stood ministring before him, as John declares the matter, Rev. 5.11. And therefore the Apostle expresly here affirms that they are all ministring spirits, cutting off one member of their distinction. Neither is there more intended in the ministery of that upper part of the Family of God than is expressed concerning the lower part of it of old, Deut. 18.5. God chose the Priests and the Levites foreign, to stand and to minister in the Name of the Lord. The same persons were both assistentes and ministrantes, they stood to minister before the Lord.
Now because of this standing and ministring of Angels, that is their waiting on God in a readiness to do his Will, they may be said in some sense to be the Throne of God, from whence he executeth Justice and Judgment; for as he is called foreign, Psal. 80. v. 1. He that dwelleth between the Cherubims; as also Psa…. 99. v. 1. So the Jews say that the Thrones mentioned Dan. 7. were foreign, the higher Princes or Angels, as Abarbinel on the place. This then is their Office, they are all ministring spirits.
foreign.3. Their Execution of their Office in their actual employment is here also expressed. They are ministring spirits, foreign, sent out unto a ministery; sent out, that is they are daily so, continually so, the word denoting the present time which is always. They stand before the presence of God, and are continually sent out by him, sometimes some, sometimes others, always those that are sufficient for his work.
Now as we observed before that foreign denotes the whole family service of God, which in general is ascribed unto these children and servants of his in the upper part thereof, they being foreign, Ministring spirits; So here the execution of th…ir work is expressed by two words which comprize the whole Ministery of the Church; foreign and foreign, Apostleship and labouring Ministery; and therein the Harmony is still preserved that is between both parts of the family of God. And as in the service of the Church, the Ministers thereof do not minister unto men but unto the Lord, for and in the behalf of men, Acts 13.2. So is it with th…se spirits also, they are sent out to minister for the good of men, but it is the Lord unto whom they minister; his Ministers they are, not ours, Psal. 103. v. 21. though in their ministery, belonging unto the same Family with Believers, they are their fellow servants. As all the servants of a King, though otherwise greatly differenced, agree in this, that they are all servants unto the same Person. And these two words express both their Honour, that they are immediately sent out from the presence of God, they are his Apostles, as also their Obedience and diligence, they undertake foreign, a Ministery to be discharged with Care and due Observance of him by whom they are sent.
4. There is expressed the Restriction of their Ministery unto the especial Object of their work and employment;foreign. it is for them that shall be heirs of salvation; foreign; for them, for their sakes, for their good, in their behalf, who shall inherit salvation. Heirs they are at present, and hereafter shall inherit or actually obtain salvation by vertue of their Heirship, that is, elect Believers. Yet the Apostle speaketh not of them as Elect, nor yet absolutely as Believers; but as of Heirs, which they obtain by the priviledge of Adoption. This gives them Heirship and an interest in the Family of God. And the ministery of the superiour part of the Family in behalf of the lower, respects them as such, that is, as Adopted, as Children, as Heirs, as Co-heirs with Christ, Rom. 8. v. 16, 17. This priviledge I say amongst others innumerable and inexpressible we have by our Adoption, that being admitted into the Family of God, those blessed Angels whose special ministery respects that Family have us under their constant care.
It is true, that the ministery of Angels is not always absolutely restrained unto the Church or Family of God; they are employed also in the government of the world. So the Angel that was sent unto Daniel affirms, That in the first year of Darius he stood to confirm and strengthen him, Dan. 11.1. that is, to assist him in the weilding of his new gotten Empire. As also chap. 10. v. 13, 20, 21. he declares how he acted in opposition to the Prince of Persia, and stirred up the Prince of Grecia; that is, how he should do so in the appointed time. And so also doubtless are they employed about other Affairs in the world, from whence much good redounds unto many who yet belong not unto the Family of God. But yet two things we may here observe: First, That though this Ministery of theirs was not immediately, yet it was ultimately for the Church. For their sakes were those mighty Empires first raised, and afterwards razed to the ground. And this is that which they consider in their ministery. See Zech. 1.8, 9, 10, 11. And thence it appears that the Prince of the Kingdom of Persia, who withstood the Angel, was not any Angel of God but the King of Persia himself, who laboured to obstruct the work committed unto him. Secondly, That the Apostle treats in this place of that immediate respect which the ministery of the Angels had unto the Church, because in that regard alone he carries on his comparison between them and the Son, that only being unto his purpose in hand.
But it may be objected, that this their Ministery will not clearly evince their inferiority and subordination unto Christ, seeing he himself also was sent, and that for the good of them who shall inherit salvation; and is thence called the Apostle of our profession. But the differences between him and them in their being sent are so great and manifest, that his superiority unto them, and preheminence above them, is not in the least thereby impeached. He was sent by his own voluntary previous choice and condescension; they are so, in pursuit of the state and condition of their creation. He was sent to minister in the form of a servant, only for a short season, in the days of his flesh; they continue to be so from the Beginning to the End of the world. He was sent unto that great and mighty work of Mediation which none was worthy to undertake, none able to go through withall but himself alone, the only begotten Son of God; they are sent about the ordinary concernments of the Saints. He as the Son; they as servants. He as the Author of the whole work of the Redemption and Salvation of the Church; they as subordinate assistants in the particular promotion of it. The general Agreement then of his and their being sent for the good of the Church, hath so many and so great differences in the Mann…r Causes and Ends of it, that it no way takes off from the evidence of their subordination and subjection unto him. And with this Demonstration the Apostle closeth the Argument he had so long insist…d on.
Of the nature of this Ministery of Angels for the good of them that shall inherit salvation, because it belongs not directly unto the present design of the Apostle, and would in the full consideration of it cause a long diversion from the work in hand, I shall not treat, although it be a matter singularly deserving our meditation. For the present it may suffice us to observe, That in the government and protection of his Saints here below, both as to the dispensation of Grace and Providence, God is pleased to make use of the Ministery of Angels, wherein much of their Honour and our Safety doth consist. For a close of the whole, we may only observe the Way and Manner whereby the Apostle proposeth this doctrine of the Ministery of Angels unto the Hebrews; Are they not? saith he; he speaks of it as a matter well known unto them, and acknowledged by them. Their Nature, their Dignity, their Office was declared in the Old Testament. Thence were they instructed, that as to their Nature they were Spirits; in Dignity, Thrones Principalities and Powers; in Office, Ministers unto God, sent out for the good of his Church. And therefore these things the Apostle in sundry places takes for granted, as those that were already known and received in the Church of God, Rom. 8. v. 32. Ephes. 1. v. 20, 21. Col. 1. v. 16. This Doctrine then I say was propagated from the Jews unto the Christians. And from them also came forth much of that curiosity and superstition about Angels, which afterwards infected the minds of many in the Christian Church. For after they were forsaken of God, and began to give up themselves unto vain speculations, there was not any thing wherein the vanity of their minds did more early manifest it self, than in their imaginations about Angels, wherein they exercise themselves unto this day. For to omit their monstrous figments about the Original of Devils, most of whom they affirm to have been begotten by Adam on Lilith before God formed Eve, and many to have issued from Adam and Eve severally whilst they lived separate an 150 years after the death of Abel, as later follies; it is certain that some of them began to vent curiosities about Angels in the Apostles time, Col. 2.18. and to express their fancies about their Names, Orders, Degrees and Employments. And this they continue yet to do, although they peremptorily deny that they are to be invocated or prayed unto, wherein they are out-done by others. Names they have invented for them innumerable, and those many of them uncouth and insignificant. Orders also or Degrees they assign unto them, some four, some five, some seven, some nine, some thirteen, according as it hath seemed good unto this or that Great Master among them. From them the Pseudodionysius about the fourth or fifth Century after Christ, took the occasion and rise of his operous figment about the Celestial Hierarchy, though he mixed their inventions with many Peripatetical and Pythagorean notions. Aristotle proportioned the number of the Intelligencies unto the Spheres of the Heavens, more he granted not. The Pythagoreans and Platonicks asserted all things here below to be influenced by the Planets in their Orbs, the inferiour receiving a communication of vertue from the higher, and imparting it unto them beneath. So they interpreted the Exsection of Saturn by Jupiter, as that of Coelum by Saturn to be the interception of their procreative influence, that it should not immediately be communicated unto things below but by them. Out of all these fancies did Dionysius raise his Hierarchy. From the Jews he took the Disposition of his Angels into Orders of Superiority and Rule; from Aristotle their number, placing an Order instead of a single Intelligence, to answer what is taught in the Scripture concerning their multitude; and from the Pythagorean Platonicks the communication of Light Knowledge and Illumination from God by the highest to the lowest Series or Order, and from them to Men on earth. And on this foundation, such as it is, are built the Discourses of many Commentators on this place; in their Enquiries, whether Angels of the Superiour Orders are sent forth to minister for the good of Believers; which is denied by many, though by some later Expositors, as Estius, Ribera, Tena, A Lapide granted, and proved not without much ado. So hard is it sometimes for men to cast down sear-crows of their own setting up.
It remaineth only that we close our whose discourses on this Chapter with some Observations for our own use and instruction from this last Verse; as,
1. The highest Honour of the most glorious Spirits in Heaven, is to minister unto the Lord in the service whereunto he appoints them. This is the Office, this the work of Angels; and this is their Honour and Glory. For what greater Honour can a Creature be more partaker of, than to be emploied in the service of his Creator? What greater glory than to stand in the Presence, and to do the Will of the King of Heaven? If it be an Honour on earth to stand before Princes, dying perishing men, and that unto men in nature and kind equal unto those before whom they stand, what is it for them, who by nature are at an infinite distance from the Glory of God, to stand before him who lives for ever and ever? And surely it will be unconceivably woful unto poor souls at the last day, to find how they despised in this world a share and interest in that service, which is and ever was the Glory and Honour of Angels.
2. Such is the love and care of God towards his Saints labouring here below, that he sends the most glorious Attendants on his Throne to minister unto him, in taking care of them. He who gave his only Son for them, will not spare to send his holy Angels unto them. Heaven and earth shall be witnesses of his care of them, and the value that he puts upon them.
Now this being a matter of so great importance as it is unto the Churches consolation, and the Doctrine directly taught in the Text, we may a little farther enquire into it, in answer unto these two Questions.
First, Wherefore God is pleased to use the Ministry of Angels in the dispensation of his care and good will unto the Church, the Heirs of salvation, seeing he can by an Almighty facility exert all the effects of it by his own immediate Power?
Secondly, Ʋnto what especial end and purpose doth God make use of the Ministery of Angels for the good of them that believe?
For the first of these, the principal account of it is to be resolved into his own Sovereign Will Wisdom and Pleasure. Thus are we always to live in an holy Admiration of him, when ever we consider any of his works or ways, Rom. 11. v. 33. Herein are we to rest, and to put a stop unto all our enquiries: So it pleased him, Matth. 11. v. 25. And he giveth no account of his matters, Job 33. v. 12, 13. This we are to acquiesce in as the great Reason of all God's dispensations and ways, even his own infinite Wisdom and sovereign Pleasure. He alone knows what becomes his own Goodness and Greatness, and of creatures not one, but as he is pleased to reveal it. For can we find out the Almighty unto perfection? can we by searching find out God? Job 11. v. 7. How shall poor limited finite creatures come to know what beseems the Infinite Holy One to do, any otherwise but as himself declareth that he hath done it? And then we know the work is holy and wise, and such as becometh Infinite Perfection, because he hath done it. Herein then we principally rest, as to the meetness and condecency of the ministery of Angels; God hath appointed it. Whereunto we may adde those other Reasons which the Scripture suggests unto us, as,
1. God doth it for the preserving and manifestation of the Glorious Order of his Kingdom. God is pleased to rule his Creation as a Supreme Lord and King. Hence there is so often mention made in the Scripture, that he is the King, the only Potentate, the Lord of Lords and King of Kings; as also of his Throne, his Kingdom, Dominion, Reign and Government. And God doth this, that he might thereby give an Understanding of his Sovereignty unto his creatures, and make way thereby for the manifestation of his Glory. Now unto a Kingdom there are three things essential; Rule, Obedience, and Order. In this Kingdom, the Sovereign Ru…e is in the hand of God alone, the Kingdom or Monarchy is his. Obedience is the work and duty of the whole Creation, every thing according to its nature capacity and condition. The Glory of both these lies in Order. Hereof there are two parts: first, that which respects the Being of the Creatures in their dependance on God: secondly, that which respects their▪ Operation in Obedience unto him. God hath in infinite Wisdom endowed the works of his hands with such various natures, whereon their uses do depend, as that they are placed thereby in several ranks series and Orders, in an useful subserviency unto one another, so far as they are advantaged thereby in their common and absolute subjection to himself. This is the Order of their Being; the Order of their Operation is such as they are fitted for by their natures, and whereby they set out the Glory of this Kingdom of God. Thus he takes the Angels, being fitted thereunto in that place which they hold in the Order of Nature and Being, unto the next and immediate attendance upon the Throne of his Kingdom. There they wait upon him, to receive and execute his commands in all the affairs of his Kingdom. So are they every where described in the Scripture, Psal. 68. and 103. Dan. 7. Revel. 5. Isa. 6. and else-where. And by this Ministery of Angels doth God insinuate unto us the Glory and Order of his Kingdom. His glorious and fiery Throne being attended with millions of these mighty Angels ready to accomplish his will. And whereas God hath erected imperium in imperio, a Kingdom in a Kingdom, like the wheels within the wheels in Ezekiel's Vision; namely the Oeconomical Dispensatory Kingdom of Christ in his Oecumenical Kingdom over the whole Creation; and hath annexed thereunto the principal manifestation of his Glory Rule and Dominion, those blessed Ministers do principally attend the Affairs thereof. And thus, though God can govern and dispose of all things, solo nutu, by the Almighty immediate Emanations of his own Power, yet for the manifestation of the glory of his Kingdom, especially of that Rule which is committed unto the Lord Christ, he useth the ministery of his creatures, in that Order which his infinite Wisdom had disposed them unto at the first Creation.
2. God is pleased to do this to exercise the Obedience of the Angels themselves; and that upon a three-fold account. First, to keep preserve and rule them fitly to their state and condition. Being Creatures, they have a natural and necessary dependance on God their Creator; and being Intellectual creatures they have a moral dependance on him according to a Law and Rule, with reference unto the utmost End whereunto they were created. This requires their constant Obedience unto the Will of God, without which they leave and forsake the Law of their Creation and Condition, and also deviate from the End for which they were made. Wherefore to exercise them unto and in this their Obedience, God makes use of their ministery and service in his Government of the Church. And this they shall continue to do unto the end of the world, when the course of their Obedience being accomplished, they shall be everlastingly satiated with the contemplation of God's infinite Excellencies, and enjoyment of him as their Reward. Secondly, That in them he might give an Example of ready Obedience unto the Church. These Angels of God being in their nature excellent, and great in power, always ready, watchful, and free from all Diversions or Avocations, eminent in Light and Holiness as always beholding the face of God, and filled with his Grace, are proposed unto us in their Obedience and readiness to do the Will of God, as an Example and pattern which we are to imitate unto our utmost, though we are never able perfectly to express. And thence are we directed by our Saviour to pray, that we may do the will of God on earth, as it is done by them in heaven. Thirdly, That they themselves may be made partakers of this singular Honour and Glory to serve the most High God in his most glorious work; the preservation and salvation of his Church; for that this is their Honour was before declared.
3. God emploieth them in an especial manner in this ministery for the good of them that are Heirs of salvation, to manifest unto them the Greatness and Glory of the work of the gathering, preserving and redemption of his Church, with the value that he puts upon all the fruits of the Death and Concernments of the Mediation of his Son Jesus Christ. For as of themselves they desire to look particularly into these things, which in general appear so glorious unto them, 1 Pet. 1. v. 12. that their delight in the Wisdom and Love of God may be more and more encreased; so by God's dealings with his Church, in whose behalf they are employed, they learn therein the manifold Wisdom of God, and riches of his grace, Ephes. 3. v. 10. And thus in all their employment about the Saints wherein they are sent out to minister for their good, they learn much of the Wisdom and Love of God, and are thereby excited to honour, applaud, glorifie him and praise him. Somewhat of this they shall see in the least and meanest work toward any Believer that is committed unto them. And they eternally rejoyce in the over-flowings of the Love and Grace of God, taking care of all the concernments of the poorest and meanest of his servants.
4. This is done, that God may in an especial manner give glory and honour unto Jesus Christ thereby. This is his will, that all men should honour the Son as they honour the Father, Joh. 5.23. He hath therefore raised him up, and given him Honour and Glory; and in particular exalted him far above the Angels, putting them in subjection unto him as their Head, Prince, Ruler and Governour, Ephes. 1. v. 21, 22. Neither is it a shew of Glory, or a titular Kingdom and Dominion that he hath given to Jesus Christ, but a real and absolute Sovereignty, wherein all things subject unto him are at his absolute disposal: and therefore must the Angels themselves be at his service in the affairs of his Kingdom, and so they acknowledge themselves to be, and the fellow-servants of them that keep his testimonie, Rev. 22.9. Now the Heart and Love of Jesus Christ is greatly upon that part of his Church and People which are labouring with Sin, Affliction and Persecution here below, Heb. 2.17. chap. 4.15. It is then greatly for his honour and glory (which in all things the Father aimeth at, Col. 1.18, 19.) that the gl…rious Angels should be employed for the good and in the behalf of all his poor labouring Saints. This honour is done to Jesus Christ in heaven, when all the Attendants of the Throne of God do see that care that is taken about the meanest that believe in him.
5. The Love, and Care, and Condescension of God unto his Saints is hereby manifested unto the Saints themselves. God emploieth the Angels for their good, that they may know how he careth for them, and be comforted thereby, Psal. 91.10. The Saints of God have mean and low thoughts of themselves, as it becomes them to have. They know and confess that they are less than all the mercies of God, and unworthy that he should have any regard of them. Such thoughts as these their mean terrene condition, and their manifold sins and failings do fill them withall. Of the glorious Angels, their thoughts and apprehensions are high and honourable. Their Nature, their State and condition, their Power and Greatness, their Holiness, and Enjoyment of the Presence of God, do all present them unto their minds under a notion of much Excellency and Glory. Hence some weak, superstitious, and curious minds have been drawn to adore them with Religious Worship and Adoration; the Saints know sufficiently the folly hereof. But yet when they consider that God is pleased to use employ and send out these glorious spirits to take care of them, to do them good, to watch over them, and round about them, to keep them from evil: this fills them as with an holy Admiration of the infinite Love and Condescension of God towards them, so also of the Excellency of the Mediation of the Lord Christ, who hath brought them into this condition of favour, from both which much spiritual comfort and rejoycing in the Lord doe arise. And for this end also doth God choose to do that mediately by the ministery of Angels, which otherwise by an inconceivable facility he could do by his own immediate Power.
6. A blessed Entercourse, Society, Communion and Fellowship is hereby maintained and kept up between the several parts of the Family of God; that of Angels above, and this of Believers below. It hath been formerly declared, how the Angels in Heaven, and all elect Believers were reduced into one Family, when God reconciled the things in heaven and earth unto himself, and brought them all into subjection unto and dependance upon one common Head Christ Jesus, Ephes. 1.10. From hence are Angels and Men reduced into one Family; the Family in heaven and earth; the Angels by Transition, Men by Adoption. Now it is the will of God, that for the Honour of our Lord Jesus Christ, the immediate Head of this Family, that there should be an Entercourse and an helpful communion between the several parts of it; for to this end are we brought into the society of the innumerable company of Angels, Heb. 12.22. Now because our Goodness, our Usefulness, our Helpfulness is confined and limited unto the Saints that are in the earth, Psal. 16.3. not extending it self unto God, or any of his holy ones above, we cannot help, assist, counsel nor advise the Angels, nor do they in any thing stand in need of our aid or assistance. And since the communication of our minds unto them by way of Religious Subjection, Adoration, Faith, Trust, Affiance, is absolutely forbidden unto us; it remaineth that this fellowship and society must be maintained by the aid help and assistance which they are able to afford unto us, and which we stand in need of. And on this account doth God employ them about the affairs and concernments of Believers, that so a becoming fellowship may be kept up in the Family of Christ, and an usefulness between the several parts thereof.
7. God makes use of the ministery of Angels in the service of the Church to reproach, awe, restrain and torment the Devil. It is a continual reproach cast upon Sathan, when he sees those unto whom he is like in Nature, and with whom he was sometimes a Companion in Glory, willingly, cheerfully, triumphantly obeying the will of God in the service of Christ, having by his wickedness cast out himself from the same honourable Employment, and mancipated himself to the vilest services that any part of the Creation of God is cast down unto. The whole work of the Angels is a continual reproach unto Sathan, for his sin and folly. It cries unto him, This might have been thy work, this might have been thy condition; the gnawing of which consideration is no small part of his torment and present restless vexation. They also put an awe upon him in all his Attempts. He knows well their Power, their Authority, their Commission, and that it is not for him to contend with them. With one word they can at any time defeat him: The Lord rebuke thee, Sathan; the Lord rebuke thee. And he knows not where he may meet with them in his Attempts. And this keeps him in continual awe, and perpetual uncertainties of success in all that he undertakes or goes about. And hereby God also in many things frustrates his endeavours, restrains his power, and disappoints his malice. It is inconceivable what havock he would make of the Lives, and Liberties, and Estates of the Saints, did not these Watchers from the Holy One disappoint him. And all these things adde to his torment. Much of his present punishment consists in the endless workings of Wrath, Envy, Malice, Blood-thirstiness and Rage; Now as these where ever they are found but in the least degree are tormenting passions, so where they are all in their height rage and fury, and are not by any considerable vent abated or slacked, what can be worse in hell it self but only the immediate wrath of God? But thus is it with Sathan from this ministery of Angels. He sees the Church and every Member of it, all whom he seeks to devour, encamped about, protected and defended by this Heavenly Host, so that he cannot in any measure have his will at them; nay, that he cannot touch the soul of any one of them, nor cause an hair of the head of any one of them to perish. This fills him with self-devouring rage envy and wrath. And thus doth God by this way accomplish his judgment upon him. And these are some of the Reasons which the Scripture intimates unto us, why the Lord is pleased thus to make use of the ministery of Angels; which may suffice for an Answer to the first Question before proposed.
II. The second is, Ʋnto what Ends and Purposes doth God make use of the ministery of Angels, for the good of them that do believe.
The thing it self we suppose in both these Questions. It is so directly asserted in the words of the Apostle, and so many instances are given of it else-where in the Scripture, that it needs not any especial confirmation. It will also be farther declared in our annumeration of the ends and purposes of it ensuing. As,
1. In general, God doth it to communitate by them the Effects of his Care and Love unto the Church by Jesus Christ. This God represented unto Jacob in the Vision that he gave him of the Ladder which stood upon the earth, and whose top reached unto heaven, Gen. 28.12, 13. For although the Jews say somewhat to the purpose, when they affirm this Ladder to have denoted the dependance of all things here below on them above under the Rule of the Providence of God, yet they say not all that was signified thereby. Our Saviour tells us, Joh. 1.52. That from thence his disciples should see heaven opened, and Angels ascending and descending upon the Son of man. Plainly alluding unto this Vision of Jacob. For those words, foreign, upon the son of man, cannot denote meerly the Object of Angelical ministration, that they should be exercised in their work about his Person, but also that by him, by means of his mediation the Angels ascend and descend in the work of ministring unto the Saints. It is true, the great instance of their ministery was given in and about the Person of Christ as Head of the Church. They declared his Conception and Nativity, Matth. 1.20. Luke 1.35. Luke 2 11, 12. They ministred unto him after his temptation, Matth. 4.11. They strengthned him in his Agony, Luke 22.43. They were Witnesses of his Resurrection and Ascension, Luke 24.4. Acts 1.10, 11. But by him and on his account they perform the Offices of their mission towards others also, even all the Heirs of salvation; but this still upon the account of Christ. They ascend and descend on his mediation, sent by his Authority, aiming at his glory, doing his work, carrying on his interest, as in the following particulars will appear: For,
1. They are sent in an extraordinary manner to make Revelations of the Will of God, about things tending unto the obedience and spiritual advantage of them that do believe. Hereof we have many instances in the Old Testament, especially in God's dealing with the Patriarchs before the giving of the Law. For although the Second Person of the Trinity the Son of God himself did often appear unto them, as to Abraham, Gen. 18.1, 2. with chap. 19.24. and unto Jacob, chap. 32.24. whom he calls foreign, Gen. 48.16. yet God also made frequent use of created Angels in the revelation and discovery of his Mind and Will unto them, as is evident from many passages in their story. That he used their ministration in the giving of the Law, we have before abundantly shewed, the Holy Ghost declaring and affirming of it, Psal. 68.17, 18. Acts 7.63. The like also he continued to do in the Visions of them granted unto the Prophets that ensued unto the end of that Dispensation, especially unto Ezekiel and Zechariah. So also the same was done under the New Testament, as to omit others, we have an especial instance, Rev. 1.1. How far God is pleased to continue this ministration of Angels unto this day is hard to determine. For as many have pretended unto Revelations by Angels, which have been meer delusions of Sathan, or imaginations of their own brains: So to say that God doth not, or may not send his Angels unto any of his Saints to communicate his mind unto them, as to some particulars of their own duty according unto his word, or to fore-shew unto them somewhat of his own approaching work, seems in my judgment to be unwarrantably to limit the Holy One of Israel. Howbeit such things in particular are to be duly weighed with sobriety and reverence.
2. God by them suggests good motions into the minds of his Saints. As the devil sets himself on work to tempt them unto evil, by suggestions suited unto the principle of sin within them; so God employs his holy Angels to provoke them to that which is good, by suggesting that unto them which is suitable unto the principle of spiritual life and grace that is in them. And as it is difficult to discover the suggestions of Sathan in most cases from the workings of our own minds, and our unbelief in them, partly because of their connaturalness one to the other, and partly because his impressions are not sensible nor produce any effects but as they mix themselves with our own darkness and lusts; so it is no less difficult distinctly to take notice of these Angelical motions upon the like account on the other hand. For being suitable unto the inclinations of that principle of Grace which is in the hearts of believers, and producing no effect but by them, they are hardly discerned. So that we may have the benefit of many Angelical suggestions of good things, which we our selves take no notice of. And if it be enquired how these good motions from Angels are or may be distinguished from the motions of the holy Ghost, and his actings in Believers; I answer, that they are differenced sundry ways; as, 1. These Angelical are ab extra, from without; Angels have no inbeing in us, no residence in our souls, but work upon us as an external principle. whereas the Holy Spirit abideth with us, and dwelleth in us, and works ab intra, from within the very principles of our souls and minds. Whence it follows, 2. That these Angelical motions consist in occasional impressions on the mind phancy and imagination, by advantages taken from outward objects and present disposition of the mind, rendring it meet to receive such impressions; and so disposing it to affect the Heart, the Will and the Affections, whereas the Holy Ghost closeth in his Operations with all the facultie, of the soul, really and immediately exciting every one of them to gracious actings according to their nature and quality. Whence also it appears, 3. That Angelical motions communicate no strength power or ability unto men to act do or perform the Good which they guide and direct unto. Only they provoke and stir up men to act and exert the strength which they have, in the duties that they are minded of. But the Holy Ghost in his motions doth really communicate spiritual Grace strength and power unto the faculties of the soul, enabling them unto a right performance of the duties proposed unto them: And 4. Whereas Angelical impressions are transient, and abide not at all in themselves, but only in the Effects which the Mind warned and excited by them doth produce; there is a constant, abiding, effectual Work of the Holy Ghost in the hearts of Believers, enabling them to will and to do, according unto his good pleasure. And this is a second part of the Ministry of Angels in particular, the benefit whereof we are oftner made partakers of than perhaps we are aware. And these motions which are an Effect of their Ministry, the Sadducees of old took to be Angels, denying all spiritual subsistences from whom they should proceed.
3. God sends forth his Angels unto this Ministry for the good of Believers, to preserve them from many dangers, and ruinous casualties, that would otherwise befall them. Much of the Design of Psal. 91. is to acquaint us therewithal; for though the charge of Angels is expressed only in ver. 11. & 12. yet as the Expression there, of keeping us in all our wayes, that we stumble not, is comprehensive of all the Dangers which we are or may be exposed unto, so the same work of theirs respects all the evils and casualties enumerated in the beginning of the Psalm. And to this purpose also is it said, that the Angel of the Lord encampeth about them that fear him, as they did about Elisha of old; namely, to preserve them from the Dangers that they are exposed unto. Nor is this impeached by the observations of the Evils, Troubles, Calamities and miseries that befall the people of God; for God hath not given his Angels a Commission to act ad ultimum virium, to the utmost of their strength, viis & modis for the preservation of his; but only to act according to his especial Good Pleasure; and this they alwayes do. Now it is the Will of God, that his Saints should be exercised with various troubles and calamities, for the trial of their Faith and Obedience. But yet in the ordering and management of these calamitous Accidents or troubles, they have no less benefit by the Ministry of Angels, than they have in respect of those from which they are preserved by them. For inasmuch as they also are designed and ordered for their Good, their exposing to them in their seasons, supportment under them during their continuance, and deliverance from them in the appointed time thereof, are all signal mercies which they receive by the Ministry of Angels.
4. By this Ministry of Angels, doth God in particular preserve us from the suddain and violent incursions of Satan. Satan in the Scripture is called a Serpent from his subtilty and lying in wait to do mischief; and a Lyon, from his rage and fury and spoiling from his lurking places. And as the one, and the other, he continually seeks the harm, mischief, and ruine of the whole man; not only of our souls in sin and desert of punishment, but of our bodies in our lives health and welfare. Hence we find so many in the Gospel troubled with bodily infirmities from the assaults and impressions of Satan. And what he prevails to do against any one, that he is continually attempting against all the whole seed of Abraham. Hereunto also belong all those hurtful Terrors, Affrightments and Surprizals, which he endeavoureth by himself and his Agents to cast upon us. Had he his Liberty, he would make our whole Lives to be filled with Disappointments, Horrors, vain Fear and perplexities, if he could proceed no farther. Now in all these designs it is more probable that he is prevented by the Ministry of Angels. We find in the first of Job, that in all the Devils walks in the earth for the executing of his malice, the Angels still observe him, and are ready to answer him when he comes with his Accusations against the Saints into the presence of the Lord. And hereon depends the safety and security of our lives; without which Satan would by all means continually attempt to fill them with Terrors, Vexations, Losses and Troubles. Not one of us should escape him any better than Job did, when God for a season suspended his Protection over his Relations Possessions and Enjoyments.
5. They are in their Ministry appointed to be Witnesses of the Obedience, Sufferings, and Worship of the Disciples of Christ; that they may give Testimony unto them before God, and in the great Assembly of the last day, so glorifying God for the Grace bestowed upon them, and the assistance afforded unto them. Thus Paul tells us that the Apostles in their Preaching and Sufferings, were made a spectacle unto Angels, 1 Cor. 4.9. The Holy Angels of God looked on, rejoycing to behold how gloriously they acquitted themselves in the work and Ministry committed unto them. And to this end doth he charge Timothy before the elect Angels, to look unto and discharge aright the Work of an Evangelist, 1 Tim. 5.21. because they were appointed of God to be Witnesses of his faithfulness and diligence therein. And it is not improbable but he hath respect unto the presence of Angels in the assemblies of the Saints for the Worship of God, where he enjoyns Modesty and Sobriety unto Women in them on their account, 1 Cor. 11.10. And from that particular instance, a general Rule may be drawn, for the Observation of Comeliness and Order in all our Assemblies; namely from the presence of these holy Witnesses at all our solemn Worship. For Church-Assemblies are the Court, the dwelling place, the Throne of Jesus Christ, and therefore in them he is in an especial manner attended by these glorious Ministers of his presence. And therefore although an holy regard unto God and our Lord Jesus Christ himself be the first and principal motive unto a right and holy acquitment of our selves in all our Obedience Sufferings and Worship; yet in subordination thereunto, we may have also respect unto the Angels, as those who are employed by him to be Witnesses of our wayes and carriage. Such a respect I mean, as may administer Occasion unto them to glorifie God in Christ on our behalf; that so all the Honour may finally redound unto him alone.
6. God useth the Ministry of Angels, to avenge his Elect of their enemies and Persecutors, to render unto them a Recompence and Vengeance even in this world, in the due and appointed season. Thus by an Angel he destroyed the Army of Sennacherib when he intended and threatned the destruction of Jerusalem. And by an Angel he smote Herod in the midst of his pride and persecution, Acts 12. And this Ministry of theirs is in an especial manner pointed unto in several places of the Revelation, where the Judgements of God are foretold to be executed on the persecution of the world. And this work they wait for in an holy Admiration of the Patience of God towards many a provoking Generation; and are in a continual readiness to discharge it unto the uttermost, when they shall receive their Commission so to do, Dan. 7.
7. They carry the souls departed into Abrahams bosom, Luke 16.22.
8. Lastly, The Ministry of Angels respects the general Resurrection and Day of Judgement. The Lord Christ is every where described coming to Judgement at the last day, attended with all his holy and glorious Angels, Matth. 24.31. Chap. 25.31. 2 Thess. 1.7, 8. Jude 14.15. And great shall be their work towards the Elect in that day, when the Lord Christ shall be admired even by them, in all those that do believe. For although the work of the Resurrection, like that of the Creation, is to be effected by the immediate Operation of Almighty Power, without the interveniency of any secundary finite Agents limited in their Power and operation; yet many things p…eparatory thereunto, and consequents thereof, shall be committed unto the Ministry of Angels. By them are the signs and tokens of it to be proclaimed unto the world, to them is the sounding of the last Trumpet, and general summons given out unto all flesh to appear before Jesus Christ committed, with all the glorious solemnity of the Judgement it self. And as they bear and accompany the departing souls of the Saints into the receptacles of their rest in Heaven, so doubtless also shall they accompany them in their joyful return unto their beloved old Habitations. By them also will the Lord Christ gather them together from all parts wherein their redeemed bodies have been reduced into dust; and so also at length by them bring all the heirs of salvation triumphantly into the full Possession of their inheritance.
And thus much may suffice to have spoken about the Ministry of Angels here mentioned by the Apostle; by all which it farther appears, how neither in their Nature, nor their Office they are any way to be compared with the Son of God in his Ministry towards the Church. Some deductions also for our especial Use and Instruction may here be added from what hath been spoken. As,
1. That we ought to be very careful to use sobriety in our Speculations and Meditations about this matter. Herein doth the Caution of the Apostle take place in an especial manner, that we should be wise unto sobriety, Rom. 12.3. and not to think our selves wise above that which is written. This some neglecting of old, and endeavouring to intrude themselves into the things which they had not seen, Col. 2.18. that is boasting of the knowledge and acquaintance with Angels, which they had no ground for, nor any safe Instruction in, fell into Pride, Curiosity, Superstition and Idolatry, as the Apostle in that place declareth. And almost in all Ages of the Church, men have failed on this account. The Curiosity of the Jews we did in some measure before manifest. To them in their Imaginations succeeded the Gnosticks; whose portentous Aeones and Genealogies of inferiour Deities, recounted by Irenaeus, Origen, Tertullian, Epiphanius and others of the Antients, were nothing but wicked and foolish Imaginations about Angels. Unto them succeeded those about the beginning of the fourth Century; who flatly Worshipped Angels, and had Conventicles, or private meetings for that purpose, who are expresly condemned in the thirty fifth Canon of the Councel of Laodicea, An. 364. in these words, foreign; wherein they plainly adjudge, that practice to be Idolatry and Apostasie from Jesus Christ. After these, about the end of the fourth, or beginning of the fifth Century, He vented his curious speculations about their Hierarchy Orders and Operations, who personated Dionysius the Areopagite, of whom we spake before. From them all did that sink of Idolatry Superstition and Heresies the Church of Rome, derive her present Speculations, Adoration, Worship and Invocation of Angels. But as these things are all of them without, besides and against the Word in general, so they are in particular expresly prejudged and condemned by the Apostle in the place to the Colossians before mentioned: And of such kind of needless, useless, unprofitable, dangerous Speculations we are to beware; and many of them I could in particular recite, but that I would not teach them unto any, by condemning them before all; but yet,
2. Danger should not deter us from Duty. Because some have miscarried in this matter, we ought not therefore wholly to neglect it; there being so great a concernment of the glory of God, and our own good enwrapped therein. Had others erred or wandred indeed, because they had neither Way to walk in, or Guide to attend unto, it had been sufficient to restrain us from attempting any thing in this matter: but whereas it is evident, that they wilfully neglected the Way, or pressed farther than the paths of it lead them, and despised their Guide, following their own imagination instead thereof, shall others be discouraged in their Duty, whereas they may avoid their miscarriages? Wary indeed this may and ought to make us in our enquiries, but not neglective of our duties. We have the Word of God for our Way and Guide; if we go not besides it, if we go not beyond it, we are as safe when we treat of Angels, as if we treated of Worms. We have seen in part of what signal use their Ministry is as unto our good, and the glory of Jesus Christ. And it is pride to the height, not to enquire after what may be known, because there are many things that we may not know nor comprehend. If that take place it will debar us from all search into the Mysteries of the Gospel. For upon our utmost Attainments we know but in part. Gods Revelation is the Object of our knowledge. So far as that is made and given, so far we may enquire and learn. Besides it is the height of Ingratitude not to search after what may be known of this great Priviledge and Mercy whereof we are made partakers in the Ministry of Angels. God hath neither appointed nor revealed it for nothing. He expects a reverence of Praise and Glory for it: and how can we bless him for it, when we know nothing of it? This Ministry then of Angels is that which with sobriety we are in a way of Duty to enquire into.
3. Let us on this account glorifie God and be thankful. Great is the Priviledge, manifold are the Blessings and Benefits that we are made partakers of by this Ministry of Angels. Some of them have been before recounted. What shall we render for them, and to whom? Shall we go and bow our selves down to the Angels themselves, and pay our homage of Obedience unto them? They all cry out with one accord, see you do it not, we are your fellow servants: What shall we then do? Why say they, Worship God: Glorifie and praise him, who is the God of all Angels; who sends them, who employes them, unto whom they Minister in all that they do for us. Let us bless God I say for the Ministry of Angels.
Moreover, these words afford us other Instructions, which I shall only name, and put a close unto our Discourses on this Chapter: as,
III. The Socratical fancy of one single Guardian Angel attending every one; as it is if admitted a real impeachment of the Consolation of Believers, so a great inducement unto Superstition and Idolatry. The further evidencing of this truth, I remit unto what hath been already delivered about the Ministry of Angels in general.
IV. Believers obtain Heaven by inheritance, and free gift of their Father, and not by any merit of their own. Heirs among men claim their inheritance jure nascendi, because they are born unto it, not because they deserve it better than others. Believers look for theirs jure adoptionis, by right of Adoption, whereby they become Sons, Heirs of God, and Co-heirs with Jesus Christ.
End of the first Chapter.