Exposition of the Epistle to the Hebrews

It is sinful security, which gives the fulness of their misery an advantage to surprise them, and themselves an advantage to aggravate that misery, by the increase of their sin. In the meantime spes sibi quisque, ‘ every one’s hope is in himself alone,’ which makes it perpetually like the giving up of the ghost. Surely the contentment that dying man can take in dying things, is very contemptible. We must not stay to discover the miseries of the life of man, andthe weakness of the comforts and joys of it. But whatever they be, what becomes of them, when they have serious thoughts of their present frailty and future eternity? This following eternity is like Pharaoh’s lean kine, which immediately devours all the fat pleasures of this present life, and yet continues as lean and miserable as ever. The eternal misery of men will not be in the least eased, yea, it will be greatened by the enjoyments of this life, when once it hath devoured them. And this is the portion of them that have no interest in the eternity and immutability of the Son of God. Their present frailty makes them continually fear eternity; and their fear of eternity imbitters all things that they should use for the relief of their frailty; and that security which they provide against, both increaseth their misery, by sin here, and suffering hereafter,

2. This also will teach us how to use these earthly things; how dying persons should use dying creatures. That is, to use them for our present service and necessity, but not as those that look after rest or satisfaction in them, which they will not afford us, Use the world, but live on Christ.:

3. Not to despond under a sense of our present frailty; we see what blessed relief is provided against our fainting on that account.

Ver. 13.—The next verse contains the last testimony produced by the apostle for the confirmation of the preeminence of the Lord Christ above angels, in the words ensuing.

'There is no difference about the reading of these words. As they are here expressed by the apostle, so are they in the translation of the LXX., and the original text is exactly rendered by them.

Ver. 13.—But unto which of the angels said he at any time, Sit thou on my right hand, until I make (put, place) thine enemies thy footstool, (the footstool of thy feet.)

The usefulness of this testimony for the confirmation of the dignity and authority of the Messiah, is evidenced by the frequent quotation of itin the New Testament; as by our Saviour himself, Matt. xxii. 44; by Peter, Acts ii. 34, 35; and twice by our apostle in this place, and 1 Cor. xv. 25.

As the words are here used, we may consider the introduction of the testimony, and the testimony itself.

“Unto which of the angels said he at any time?’ And herein three things may be observed. 198

1. That in the interrogation, a vehement negation is included; ‘he said not at any time to any one of the angels;’ he never spake these words, or the like, concerning them: there is no testimony unto that purpose recorded in the whole book of God. The way of expression puts an emphasis upon the denial. And the speaking here relates unto what is spoken in the Scripture, which is the only means of our knowledge, and rule of our faith in these things.

2. That he makes application of this testimony to every angel in heaven severally considered. For whereas he had before sufficiently proved the preeminence of the Messiah above the angels in general, to obviate their thoughts about the especial honour and dignity of any one or more angels, or angels in a singular manner, such as indeed they conceived, he applies the present testimony to every one of them singly and individually considered. ‘Unto which of the angels said he at any time?”’

3. A tacit application of this testimony unto the Son, or the Messiah; unto the angels he said not, but unto the Son he said, ‘Sit thou on my right hand.”

That the testimony itself doth clearly prove the intention of the apostle, provided the words were originally spoken of him, or to him, unto whom they are applied, is beyond all exceptions. For they contain an eulogium of him of whom they are spoken, and an assignation of honour and glory to him, beyond what at any time was or can be ascribed unto any angel whatever. It remains, therefore, that this be first proved, and then the importance of the testimony itself ex-

: 1. For those that believe the gospel, the authority of the Lord Christ and his apostles applying this testimony unto him, is sufficient for their conviction. By our Saviour, as was observed, it is applied unto the Messiah in Thesi, Matt. xxii, 42—44, and had not this been generally acknowledged by the Scribes and Pharisees, and by the whole church of the Jews, as it had not been to his purpose to have mentioned it, so they had not been reduced unto that conviction and shame by it as they were. The apostles apply it unto the true Messiah in hypothest; and herein doth our faith rest.

2. But a considerable part of the controversy which we have with the Jews, relating much unto this Psalm, we must yet farther clear the application of it unto the Messiah from their exceptions.

Of the Targum or Chaldee paraphrase, there are two copies, one printed in Arias’ Bible, the other in the Basil Edition by Buxtorf. The title of the Psalm in both of them is, snmawin ΤΥΤ τὸ dy, “ἃ song bythe hand of David.’ And the beginning of it is thus rendered by the former of them, ‘The Lord said by his word that he would give me the kingdom, because I studied the doctrine of the law of his right hand; wait thou until 1 make thine enemies thy footstool.’ By the other thus, ‘The Lord said by his word, that he would appoint me the Lord of all Israel; but he said unto me again, ‘ Stay for Saul who is of the tribe of Benjamin, until he die, for a kingdom will not admit of a companion; and after that I will make thine enemies thy footstool,’

Besides what appears from other considerations, it is hence sufficiently evident that this Targum was made after the Jews began to be exercised in the controversy with Christians, and had learned to corrupt by their glosses.all the testimonies given in the Old Testament unto the Lord Christ, especially such as they found to be made use of in the New. Their corrupting of the sense of the Holy Ghost in this place, by a pretended translation, is openly malicious against evident light and conviction. The Psalm they own from the title to be written by David, but they would have him -also to be the subject of it, or to be spoken of in it. And therefore those words, “‘The Lord said unto my Lord,” they translate, ‘The Lord said unto me;’ which assertion is contrary to the text, and false in itself: for whoever the penman of the Psalm was, he speaks of another person— “The Lord said unto my Lord:” say they, ‘The Lord said unto me;’ and thereunto are annexed those imaginations about studying the law, and waiting for the death of Saul, which in no case belongs to the text or matter in hand.

Others, therefore, to avoid this rock, affirm, that the Psalm speaks of David, but was not composed by him, being the work of some other, who calls him Lord. So David Kimchi on the place. And this he endeavours to prove from the inscription of the Psalm, sm n>; that is, saith he, ‘A Psalm spoken to David, for it denotes the third, and not the second case or variation of nouns..

But this is contrary to the use of that prefix throughout the whole book of Psalms; and if this observation might be allowed, all Psalms with this title, 1175, le David, which are the greatest part of those composed by him, must be adjudged from him, contrary to the received sense and consent of Jews and Christians. But fully to manifest the folly of this pretence, and that the author of it contradicted his own light out of hatred unto the gospel, there are sundry Psalms with this title, >, le David, which are expressly affirmed to be composed and sung by him unto the Lord: as Psalm xviii. whose title is, ‘To the chief Musician, 1115 mm tay, where the prefix is repeated, ‘To David the servant of the Lord, who spake unto the Lord the words of this Song.’ So directly do the modern rabbins contradict their own light, out of hatred unto the gospel.

It is evident, then, that David is not treated of in this Psalm, in that he being the penman of it, calleth him his Lord, concerning whom he treats. Besides, to omit other instances of like cogency, how or when did God swear unto David that he should be a priest, and that for ever after the order of Melchizedek? The Jews knew well enough that David had nothing to do with the priesthood; so that David had no concern in this Psalm, but only as he was the penman of it. He was not herein so much as a type of the Messiah, but speaks of him as his Lord.

Wherefore others of them, as Jarchi, and Lipman, and Nizzachon affirm, that it is Abraham who is spoken of in this Psalm, of whom the one says it was composed by Melchizedek, the other by his ser- vant, Eliezer of Damascus. But the fondness of these presumptuous figments is evident. Melchizedek on all accounts was greater than Abraham, above him in degree, dignity, and office, as being a king and priest of the high God, and therefore blessed him, and received tithes of him, and on no account could call him his Lord. Eliezer did so, being his servant, but how could he ascribe unto him the sitting at the right hand of God? how the sending forth the rod of his ower from Sion? how the being a priest for ever after the order of Melchizedek, or indeed any one thing mentioned in the Psalm? These things deserve not to be insisted on, but only to manifest the woeful pretences of the present Judaical infidelity. _

It appears from the dialogue of Justin Martyr with Trypho, that some of them of old applied this Psalm to Hezekiah. But not one word in it can rationally be conceived to respect him, especially that which is spoken about the priesthood utterly excludes him; seeing his great grand-father, a man of more power than himself, was smitten with leprosy, and lost the administration of his kingdom for one single attempt to invade that office, 2 Chron. xxvi.

It remains then that this Psalm was written concerning the Messiah, and him alone, for no other subject of it can be assigned. And this use in our passage we may make of the Targum, that whereas those words, “The Lord said,” do not intend a word spoken, but the stable purpose or decree of God, as Ps. 11. 7, its author hath rendered them, mma “ TaN, ‘The Lord said in or by his Word;’ that is his Wisdom, his Son, with whom and to whom he speaks, and concerning whom his decree and purpose is here declared.

It remaineth only that we consider the objections of the Jews acainst our application of this Psalm unto the Messiah. And these are summed up by Kimchi in his exposition of the text. ‘'The here-

tics.’ saith he, ‘expound this Psalm of Jesus; and in the first verse, they say the Father and Son are designed; and they read Adonai with Camets under Nun, in which use.the true God 15 signified by that name. And verse the third, in qny, they read Chirick under Ain, so making it signify with thee. And what is there said of the beauty of holiness, they ascribe unto that which is from the womb. But in all copies that are found, from the rising of the sun to the going down of it, Chirick is with Nun in Adoni, and Patha with Ain in Hammeka. And Gerolmus (Hierome) erred in his translation. And for the error, if the Father and Son be the Godhead, how doth one stand in need of the other? and how can he say unto him, Thou art a priest? He is a priest who offers sacrifice, but God doth not.’ Of the like na-

ture are the rest of his exceptions unto the end of his notes on that Psalm: 10 this Lipman adds a bitter and blasphemous discourse about the application of those words, from the womb, ver. 3, unto the womb of the blessed virgin.

Answ. Our cause is not at all concerned in these mistakes, whether of Jews or Christians. For the Jews, their chief enmity lies against the deity of our Lord Jesus Christ, and therefore whatever testimony is produced concerning him, they presently imagine that it is for the proof of his divine nature. This lies at the bottom of these exceptions of Kimchi. Hence he conceives, that our argument from this place lies in the word ‘1x, Adonai, and the pointing it with Camets, so making it to be the proper name of God, when we acknowledge that it is Adoni pointed with Chirick, and signifies my Lord. So it is rendered by the evangelist, Matt. xxii. 45, so by the LXX. and by Hierome, Domino meo. And the argument of our Saviour lies not in the word ‘sx, but that he being the Son of David was also then the Lord of David, which he could no otherwise be but upon the account of his divine nature.

In the words reflected on by Kimchi, it is confessed that there have been mistakes amongst translators and expositors. Those words, ΤῺ nat, are rendered by the LXX. pera cov ἡ apxn, and by the Vulgar from them, tecum principium, ‘ with. thee is the beginning,’ which hath misled many expositors. But Kimchi knew that Hierome had translated them, ‘Populi tui duces spontanei, ‘Thy people shall be willing leaders:’ giving both the significations of ΠΞ τὸ, though one would suffice, ‘Thy people are,’ or ‘ shall be willing.’ But this pertains not to the cause under consideration.

In like manner have those other words been misrendered by the same translation, sn by 7 smn UTI, εκ γαστρος TPO ἑωσφορου͵ eyevynoa σε, say the LXX.; and the Vulgar, ‘ Ex utero ante luciferum genui te,’ ‘from the womb before the morning star have I begotten thee; which gave occasion to many uncouth expositions, in Justin Martyr, Tertullian, Epiphanius, Austin, and others. But the words are rightly rendered, “ the dew of thy birth is from the womb of the morning;” and express the rise and flourishing of the kingdom of the Messiah. These things prove, indeed, that it is dangerous to interpret the Scripture without heedful attention to the original text; but that the Messiah is not intended in this Psalm, they prove not.

For what they farther object on our supposition of the divine nature of Christ, that there was no need that God should promise his assistance to God, it is but an open effect of their ignorance or malice. Assistance is not promised the Messiah as God, but as made man for our sakes; and so asa priest did he offer that sacrifice, without an interest wherein both they and we must eternally perish.

To conclude this discourse, we have many of their own masters concurring with us in assigning this Psalm unto the Messiah; and to that purpose they freely express themselves, when their minds are taken off from the consideration of the difference that they have with Christians. Thus the author, 524 npax 7p, in his signs of the coming of the Messiah: ‘ Armillus shall stir up all the world, saith he, ‘to war against the Messiah, 718 NON ΤΡΏΓΩ IED WN TPT IN ὩΣ awd, whom the holy God shall not compel to war, but shall only say unto him, Sit thou at my right hand, referring unto this place.’ So Saadias Gaon on Dan. vii. 13, ὉΝ2 3273 WPTB, Tw ὙΤῚ ‘yard aw snd, ‘This is Messiah our righteousness, as it is written, “The Lord said unto my Lord, Sit thou on my right hand.”’ They affirm the same in Midrash Tehillim, on Ps. xviii. 35, tny> ἼΩΝ ἹΤῸ Ἢ syd aw syd me ὍΝ Dowd Mv Wa awe ma"prt_ ΝΞ, “ Rabbi Joden said, In the world to come, the holy blessed God shall cause

Messiah the King to sit on his right hand, as it 15 written, “The Lord said unto my Lord, Sit thou on my right hand.”’ And to the same purpose are the words of R. Moses Haddarsan in Bereshith Rabba, on Gen. xviii. 1, Fox Jy p> jnm onp d's wa π᾿ Ἢ sy ond mim ὍΝ ΤῸ wad mewn toad awe ΠΣ ΓΤ aad. ΤΠ soyon rom by awe 2a Ja aw) mesa ὈΓΤΩΝ ὩΒῚ raw dy aw ὈΓΓΙΞΝῚ wad St Jom dy sansa dy Jaa 13 awn ova ΠΣ ΡΤ bxowm by aw ow sann yoy. ‘Rabbi Berechia, in the name of Rabbi Levi, opened that which is spoken, “ Thou shalt give me the shield of thy salvation, and thy right hand shall sustain me,” Ps. xviii. 36. In the world to come, the holy blessed God shall cause Messias.the King to sit on his right hand, as it is written, “The Lord said unto my Lord, Sit thou on my right hand.” And Abraham shall sit at his left hand; and the face of Abraham shall be pale, and he shall say,. The Son of my son sits on the right hand, and I on the left. But God shall appease him, and say unto him, The Son of thy son sits at my right hand, and I am at thy right hand, as it is written, Thy loving kindness shall increase me.’ And so on Psalm xvii. Rabbi Joden, in the name of R. Chijah, ἼΩΝΟΣ wa> myn dad aww ΠΞ ὉΠ Nad ΤῊ ss1N> mm ona, ‘The holy blessed God shall place Messiah the King at his right hand, as it is said, ‘The Lord said unto my: Lord.”’’

Thus setting aside the mixture of their follies and impieties wherein we are not concerned, we have a sufficient suffrage from the Jews themselves, for our assigning of this prophetical Psalm to the Messiah, which is enough to stop the mouths of their modern gainsayers, who are not able to assign any other person unto whom it should belong. Having then removed their objections, we may return unto the interpretation of the words.

The matter intended in the first part of these words, or sitting at the right hand of God, hath been somewhat spoken unto already, and 1 shall add but little in the further explanation of it in this place. Some things controverted on. these words, we may well omit the consideration of; as whether were the more honourable place of old, the right hand or the left. Besides, they have been sufficiently spoken unto already on ver. 3. For whereas there is no mention made any where of sitting at the left hand of God, as was observed, there is no comparison to be feigned between the one and the other. Besides, the pretence that the left hand was the. most honourable place of old, which has been insisted on by some, who had a desire to vent new observations of old matters to little purpose, is most vain. And Bellarmine shows what good leisure he had in managing of controversies, when he spent more time and labour in answering an objection against the pope’s supremacy, from Peter’s being placed in old seals on the left hand of Paul, than of many texts of Scripture, plainly overthrowing his pretensions.

Neither shall we consider their claim unto this testimony, who understanding the human nature of Christ to be only intended and spoken to, affirm that its sitting at the right hand of God consists in areal cOmmunication of all divine properties and attributes unto that nature; a pretence very remote from the apostle’s design, and from the import of the words. 4

For the introductory preface of this testimony, ‘‘ Unto which of the angels said he at any time,” we have already considered it. In the testimony itself we must consider,

1. The person speaking is the Lord—‘ The Lord said.” In the Greek, both the person speaking, and the person spoken to, are expressed by the same name, Kvovoc, ‘ Lord;’ only the person spoken unto is not absolutely called so, but with relation to the Psalmist, Kvow μου, ‘to my Lord.’ David calls him his Lord, Matt. xxii. 43. But in the Hebrew, they have different denominations. The person: speaking is Jehovah, m7 ὍΝ; that is, ‘God the Father:’ for though the name be often used where the son is distinctly spoken of, and sometimes in the same place each of them are mentioned by that name, as Gen. xix. 24; Zech. ii. 8,9; because of their equal participation of the same divine nature signified thereby, yet where Jehovah speaketh unto the Son, or of him as here, it is the person of the Father that is distinctly denoted thereby; according as was shown at the entrance of this Epistle.

2. The person spoken unto is the Son, ys, ‘ the Lord, David's Lord:’ in what respect, we must now inquire. The Lord: Christ the Son is; in respect of his divine nature, of the same essence, power, and glory, with the Father, John’x. 30. Absolutely therefore, and naturally in that respect, he is capable of no subordination to the Father, or exaltation by him, but what depends on and flows from his eternal generation, John v. 26. By dispensation, he humbled himself, and emptied himself of this glory, Phil. 11. 7, 8, not by a real parting with it, but by the assumption of human nature into personal union with himself, being made flesh, John i. 14, wherein his eternal glory was clouded for a season, John xvii. 5, and his person humbled to the discharge of those acts of his mediation which were to be performed in the human nature, Phil. 1.9, 10. This person of Christ is here spoken unto, not in respect of his divine nature only, which is not capable of exaltation or glory by the way of free gift or donation, nor in respect of his human nature only, which is not the King and Head of the church; but with respect unto his whole person, wherein the divine nature exerting its power and glory, with the will and understanding of the human nature, is the principle of those theandrical acts, whereby Christ ruleth over allin the kingdom given him of his Father, Rev. i. 17, 18. As he was God, he was David’s Lord, but not his son; as he was man, he was David’s son, and so absolutely could not be his Lord. In his person, as he was God and man, he was his Lord and his son: which is the intention.of our Saviour’s question, Matt. xxi. 45.; ayy

3. For the nature and manner of this speaking, when and how God said it, four things seem to be intended in it. 1. The eternal decree of God concerning the exaltation of the Son incarnate. So David calls this word the decree, the statute, or eternal appointment of God, Psal. ii. 7. This is λογος ενδιαϑετος, ‘the internal and eternal Word,’ or speaking of the mind, will, and counsel of God, referred unto by Peter, 1 Epist. 1.20. God said this in the eternal purpose of his will, to and concerning his Son, 2. The covenant and compact that was between the Father and Son about and concerning the work of mediation, is expressed also in this saying. That there was such a covenant, and the nature of it, I have elsewhere declared; see Prov. viii. 30, 31; Isa. litt, L1O—12; Zech. vi, 12,13; John. xvii. 4—6. In this covenant, God said unto him, “ Sit thou at my right hand;”? which he also pleaded in.and upon the discharge of his work, Isa. 1. 8, 9; John xvii. 4,5. 3. There is also in it the declaration of this decree and covenant, in the prophecies and promises concerning their accomplishment and execution, given out from the foundation of the world, Luke i. 40; 1 Pet. 1.11, 12; Gen. in, 15. “He said it by the mouth of his holy prophets, which have been since the world began.” And in this sense David only recounts the prophecies and promises that went before, Luke xxiv. 25—27. And all these are comprised in this speaking here mentioned, “ Thus the Lord said unto him.” And all these were past, when recorded by David. But he yet looks forward by a spirit of prophecy into the actual accomplishment of them all, when upon the resurrection of Christ, and the fulfilling of his work of humiliation, God actually invested him with the promised glory; which is the fourth thing intended in the expression, Acts il. 33, 36, v. 33; 1 Pet. 1. 20, 21. All these four things centre in a new revelation now made to David by the spirit of prophecy. This he here declares as the stable purpose, covenant, and promise of God the Father, revealed unto him:—* The Lord said.”

And this also gives us an accouut of the manner of this expression, as to its imperative enunciation, “ Sit thou.” It hath in it the force of a promise, that he should do so, as it respected the decree, covenant and declaration thereof, from the foundation of the world; God engaging his faithfulness and power for the effecting of it in its appointed season, speaks concerning it asa thing instantly to be done. And as those words respect the glorious accomplishment of the thing itself, so they denote the acquiescence of God in the work of Christ, and his authority in his glorious exaltation.

4. The thing spoken about, is Christ’s sitting at the right hand of God: wherein that consists hath been declared in verse 85. In _ brief, it is the exaltation of Christ into the glorious administration of the kingdom granted unto him, with honour, security, and power; or, as in one word our apostle calls it, his reigning, 1 Cor. xv. 25, concerning which we have treated already at large.

And herein we shall acquiesce, and not trouble ourselves with the needless curiosity and speculation ot some about these words. Such is that of Maldonat on Matt, xvi. before remarked on ver.3. Saith he, ‘Cum Filius dicitur sedere ad dextram Patris, denotatur comparatio virtutis Filii et Patris, et potentia Filii major dicitur ratione functionis officii et administrationis ecclesie. Paterque videtur fecisse Filium quodammodo se superiorem, et donasse illi nomen etiam supra ipsum Dei nomen quod omnes Christiani tacite significant cum audito nomine Jesu detegunt caput, audito autem nomine Dei, non item.” Than which nothing could be more presumptuously nor foolishly spoken. For there is not in the words the least intimation of any comparison between the power of the Father and the Son, but only the Father’s exaltation of the Son unto power and glory expressed. But as was said, these things have been already considered.

5. There is in the words the end aimed at in this sitting down at the right hand of God, and that is, the making of his enemies the footstool of his feet. This is that which 15 promised to him in the state and condition whereunto he is exalted. For the opening of these words we must inquire.

For the first, we have shown that it is the glorious exaltation of Christ in his kingdom that is here spoken of; and therefore the enemies intended must be the enemies of his kingdom, or enemies unto him in his kingdom; that is, as he sits on his throne carrying on the work designed, and the ends of it. Now the kingdom of Christ may be considered two ways. First, in respect of the internal spiritual power and efficacy of it, in the hearts of his subjects. Secondly, with respect unto the outward glorious administration of it in the world. And in both these respects, it hath enemies in abundance; all and every one whereof must be made his footstool. We shall consider them apart.

The kingdom, rule, or reigning of Christ, in the first sense, is the authority and power which he puts forth for the conversion, sanctification, and salvation of his elect. As he is their King, he quickens them by his Spirit, sanctifies them by his grace, preserves them by his faithfulness, raiseth them from the dead at the last day by his power, and gloriously rewardeth them unto eternity in his righteousness. In this work the Lord Christ hath many enemies; as the law, sin, Satan, the world, death, the grave, and hell. All these are enemies to the work and kingdom of Christ, and consequently to his person, | as having undertaken that work.

1. The law is an enemy unto Christ in his kingdom, not absolutely, but by accident, and by reason of the consequents that attend it, where his subjects are obnoxious unto it. It slays them, Rom. vii. 9—11, which is the work of an enemy; is against them and contrary unto them, Col. ii. 14, and contributes strength to their other adversaries, 1 Cor. xv. 56, which discovers the nature of an enemy.

4. The world is also a professed enemy of the kingdom of Christ, John xv.-18, in the things of it, the men of it, the rule of it: it sets itself against the work of the Lord Christ on his throne. The things of it as under the curse, and subject to vanity, are suited to alienate the hearts of men from Christ, and so act an enmity against him, James iv. 4; 1 Johnii. 15—17; 1 Tim. vi. 9—11; Matt. xin. 22. The men of the world act the same part, Matt. x. 22; xxiv. 9. By examples, by temptations, by reproaches, by persecutions, by allurements, they make it their business to oppose the kingdom of Christ. And to that end is the rule of it for the most part directed or overruled, 1 Cor. xv. 24, 25.

5. Death is also an enemy; so it is expressly called, 1 Cor. xv. 26.

It designs the execution of the first curse against all believers; and therein contributes aid and assistance unto all other adversaries; giving up itself to the service of Satan, and therefore said to be in his power, ch. 11. 14, of this Epistle; and borrows a sting of sin, 1 Cor. xv. 56, to make itself the more terrible and sharp. _ 6, The grave is an adversary also. It fights against the faith of the subjects of Christ, by reducing their mortality into corruption, and holding fast the dead until they are powerfully rescued from the jaws of it.

7. Lastly, Hell is that enemy in a subordination whereunto all these others do act.. They all aim to bring men into hell, which is an eternal enemy where it prevails. This attends the workings and successes of those other adversaries, to consume and destroy, if it were possible, the whole inheritance of Christ, Rev. vi.8. All these are enemies to Christ in his work and kingdom, with every thing that contributes aid or assistance unto them, every thing that they make use of in the pursuit of their enmity against him.

Now, all these enemies, as far as they oppose the spiritual internal carrying on of the work of Christ, must be made the footstool of his feet.

The expression is metaphorical, and is to be interpreted and applied » variously, according to the nature and condition of the enemies with whom he hath to do. The allusion in general is taken from what was done by Joshua his type, towards the enemies of his people, Josh. x. 24. To show the ruin of their power, and his absolute prevalency against them, he caused the people to set their feet upon their necks: see 2 Sam. xxii. 39; Ps. vii. 6. To have his enemies then brought under his feet, is to have an absolute complete conquest over them. And their being made his footstool, their perpetual and unchangeable duration in that condition, under the weight of whatever burden he shall be pleased to lay upon them.

- This being that which is to be done, we may consider how it is accomplished. Now this whole work of conquest and prevalency over all his enemies is done,

1. Meritoriously.—By his death and blood-shedding, he hath procured the sentence of condemnation in the cause depending between him.and them, to be pronounced against them; so that they shall have no more right to exert their enmity against him or his. He hath given them all their death’s wounds, and leaves them to die at his pleasure, 1. So hath he prevailed against the law, Gal. 11.13; Col. 11.14; Rom. vii.6. He hath removed that strength which it gave to sin, 1 Cor. xv. 55, 56, so that it hath no right to disquiet or condemn any of his subjects for the future. And, 2. Against sin, Rom vil. 2,3, so that it should not reign in, nor condemn his, any more. And, 3. Satan also, Heb. 11. 14, 15, as to all pretence of liberty, or right unto any part of his cursed work. And, 4. So likewise the world, John xvi. 33; Gal. i.4, And against, 5. Death, Heb. 11. 14, 15; 1 Cor. xv. 55, 56, with 6..The grave; and, 7. Hell, or the wrath to come, 1 Thess. i. 10. They are all meritoriously conquered in his death and resurrection; and all this he hath done for his church.

2. Exemplarily.—All these adversaries peculiarly exercised their enmity against, and tried their strength and power upon his own persove The law brought its curse upon him, Gal. 11. 18; sin its guilt, 2 Cor. v. 21; Rom. viii. 2,3. Satan put forth all his power against him, Col. ii. 15, as also did the world, in all sorts of things and persons, in all kinds of opposition and persecutions. Death also he tasted of, Heb. 11. 9; and lay inthe grave, descending into the lower parts of the earth, Eph.iv.9. And he was not unassaulted by the pains of hell, when he bare our iniquities, Isa. lui. 5, 6, 10, Now all of them did he absolutely conquer in his own person. For he satisfied the law, removed the curse, and took it away, Rom. vili. 3; made an end of sin, Dan. ix. 24; destroyed the devil, Heb. ii. 14; and triumphed over him, Col. ii. 15; subdued the world, John xvi. 33; conquered death, Acts il. 24; and the grave, ver. 27, and hell also. And thus in his own person hath he set an example of what shall be done in and for the whole church.

3. It is done efficiently in, by, and for his whole church, and this in three instances. 1. Initially in their union with himself. When, and as he unites any of them unto himself, he begins the conquest of all enemies in them, and for them, giving them a right to the complete, total, and final victory over them all. 2. Gradually he carries them on in their several seasons towards perfection, treading down their enemies by degrees under them. And, 3. Perfectly at the last day; when having freed them from the law and sin, trodden down Satan, prevailed against the world, recovered them from death, rescued them from the grave, and delivered them from hell; he shall be himself perfectly victorious in them, and they made completely sharers in his victory; wherein the making of all his enemies his footstool consisteth.

Secondly, The kingdom of Christ respects his administration of it visibly in this world, in the profession and obedience of his subjects unto him; and this also, with the opposition made to it, is respected in this expression, God the Father, in the exaltation of Jesus Christ, hath given unto him all nations for his inheritance, and the utmost parts of the earth for his possession, Ps. 11, 8. Upon this grant, a twofold right ensued. 1. A right to call, gather, and erect his church, in any nation,—in any part of the world; to give ynto it his laws and ordinances of worship, to be owned and observed by them in a visible and peaceable manner, Matt. xxviii. 18—20. 2. A right, power, and authority to dispose of, and order all nations and persons, for the good, benefit, and advantage of his kingdom. In pursuit of this grant and right, erecting his church, and therein his visible kingdom in the world, great opposition is made unto him by all sorts of persons, stirred, excited, and instigated thereunto by Satan. And as this enmity was first acted against himself in his cwn person, Ps. 11. 1—3, so it hath continued against him in his church im all ages and places, and will do so unto the end of the world. The world understands not his right, hates his government, and would not have him to reign. Hence hath been all that rage which hath been executed upon the professors of his name. Kings, rulers, potentates, counsellors, the multitude, have set themselves against him, They are many of them, and have been his enemies. Great havoc and destruction have they made of his subjects all the world over, and continue to do so in most places to this very day. Especially in these latter ages, after other means failed him, Satan hath stirred up a fierce, cruel, subtle adversary unto him, whom he hath foretold his disciples of, under the name of antichrist, the beast, and false prophet. After the ruin of many others, this enemy, by various subtleties and pretences, hath drawn the world into a new combination against him, and is at this day become the greatest and most pernicious adversary that he hath in this world. Now, the aim and design of all these, is to dethrone him, by the ruin of his kingdom, which he hath set up inthe world. And this in every age they have hoped to accomplish, and continue to do so to this day, but in vain. For as hitherto his kingdom and interest in the world hath been maintained against all their enmity and opposition, and they have been frustrated and brought to destruction one after another; so by virtue of this promise he shall reign in security and glory, until all their hearts be broken, their strength ruined, their opposition finished, and they brought under his feet to all eternity, as our apostle declares, 1 Cor. xv. 24, 25. And this may suffice to declare the meaning of these words.

Thirdly, We are to consider by whom these enemies of Christ shall be made thus his footstool. “I will make them,” saith God the Father unto him. And this expression wanteth not its difficulty. For is it not the work of Christ himself, to subdue and conquer his enemies? Is it not said that he shall do so? So doing is he described in the Revelations with glory and power, ch. xix. 11—14, from Isa. xii, 2—6. Whom should this work more become, or to whom should it more belong, than him who was persecuted and opposed by them? And doth it not directly belong to his kingly power? Whence is it, then, that he is here described as one resting in glory and security at his Father’s right hand, while he subdues his enemies.

Answ. There is no doubt but that the work of subduing the enemies of the mediation and kingdom of Christ, is immediately wrought by himself. All prophecies of him, all promises made unto him, the nature of his office, do all require that so it should be; and so the apostle directly expresseth it, 1 Cor. xv. 25. But yet there are sundry reasons why that work, which is immediately wrought by the Son, may, by the way of eminence, be ascribed unto the Father, as we see this to be.

First, Power and authority to subdue and conquer all his enemies, is given unto the Lord Christ by the Father, in the way of reward; and it is therefore said to be his work, because the authority for it is from him; see Isa. lin. 12; John v, 27; Phil.1i.9; Rom. xiv. 9. This power then, I say, of subduing all his enemies, being granted unto the Lord Christ in the love of the Father, as a reward for the travail of his soul, which he underwent in his work on the earth, is ascribed unto the Father as his. And this expression signifies no more, but that as God hath given him authority for it, so he will abide by him in it, until it be accomplished, And*on this account he takes it on himself as his own.

Secondly, The work of subduing enemies, is a work of power and authority. Now,in the economy of the Holy Trinity, among the works that outwardly are of God, those of power and authority are peculiarly ascribed unto the Father; as those of wisdom, or wisdom in the works of God, are unto the Son, who is the eternal Wisdom of the

Father. And on this account the same works are ascribed unto the Father and the Son. Not as though the Father did them first, or only used the Son as an immediate instrumental cause of them; but that he worketh by him as his own eternal and essential Wisdom, John v. 17,19. But there is also more in it, as the Son is considered as Mediator, God and man, for so he receives and holds his especial kingdom by grant from his Father, and therefore the works of it may be said to be his.

_ the consideration of the apparent limitation of this administration of the kingdom of Christ, in his sitting at the right hand of God: τν,

First, It is confessed, and may be proved by instances, that those particles thus used, are sometimes exclusive of all things to the contrary before the time designed in them, but not assertive of any such thing afterwards. In that sense, no limitation of the duration of the kingdom of Christ is here intimated; but only his secure and glorious reign unto the accomplishment of his work in the subduing of his enemies is asserted. The only time of danger is, while there is opposition; but this, saith God, I will carry it through unto the end. And this sense is embraced by many, to secure thereby the promises that are made to the Lord Christ of the perpetuity of his kingdom. So Isa. ix. 7, “ Of the increase of his government there shall be no end, upon the throne of David and his kgdom, to order it, and to establish it, with judgment and justice, from henceforth even for ever.” His kingdom shall not be destroyed, “ but stand for ever,” Dan ii. 24; it is an everlasting kingdom, ch. vii. 27.

Others suppose that this perpetuity of the kingdom of Christ is not absolutely exclusive of all limitation, but that these two things only are intimated in those prophecies and promises.

1. That his kingdom shall not be like the kingdoms of the earth, obnoxious to change and mutation by intestine divisions, or outward force, or secret decays, by which means all the kingdoms of the earth have been ruined, and brought to nought. In opposition hereunto, the kingdom of Christ is asserted to be perpetual, as that which no opposition shall ever prevail against, no means ever impair; which yet hinders not but that a day may be fixed for its end.

2. The continuance of it unto the total full accomplishment of all that is to be performed, in it or by it, in the eternal salvation of all his subjects, and final destruction of all his enemies, is in these and the like places foretold; but yet when that work is done, that kingdom and rule of his may have an end.

And in this sense, the term of limitation here expressed, seems to be expounded by the apostle, 1 Cor. xv. 24, “ At the end, he shall deliver up the kingdom unto God the Father.” For although those words may admit of another interpretation, namely, that he shall give up an account unto the Father of the accomplishment of the whole work committed unto him as king of his church, which he may do, and not cease from holding the same kingdom still; yet as they are further interpreted by the Son’s coming into a new subjection unto the Father, that God may be all in all, as ver. 28, they seem to imply directly the ceasing of his kingdom.

Though this matter be not indeed without its difficulty, yet the different opinions about it seem capable of a fair reconciliation; which we shall attempt in the ensuing propositions.

1. The Lord Christ, as the Son of God, shall unto all eternity continue in the essential and natural dominion over all creatures, and they in their dependance upon him, and subjection unto him. He can no more divest himself of that dominion and kingdom, than he can cease to be God. Suppose the being of any creatures, and that subjection unto him, which is the rise of this kingdom, is natural and indispensable.

2. As to the economical kingdom of Christ over the church, and all things in order to the protection and salvation thereof, the immediate ends of it will cease. ΑἹ] his saints being saved, all his sons brought unto glory, all his enemies subdued, the end of that rule which consisted in the guidance and preservation of the one, in the restraint and ruin of the other, must necessarily cease.

3. The Lord Christ shall not so leave his kingdom at the last day, as that the Father should take upon himself the administration of it. Upon the giving up of his kingdom, whatever it be, the apostle doth not say, the Father shall rule or reign, as though he should exercise the same kingdom, but that God shall be all in all; that is, God the Father, Son, and Holy Ghost, without the use or intervention of such ways or means as were in use before, during the full continuance of the dispensatory kingdom of Christ, shall fill and satisfy all his saints, support and dispose of the remnant creation.

4. This ceasing of the kingdom of Christ, is no way derogatory unto his glory, or the perpetuity of his kingdom; no more than his ceasing to intercede for his people is to that perpetuity of his priesthood, which he hath by oath confirmed unto him. His prophetical office also seems to cease, when he shall teach his people no more by his Word and Spirit.

5. In three respects, the kingdom of Christ may be said to abide unto eternity. First, In that all his saints and angels shall eternally adore and worship him, on the account of the glory which he hath received as the King and Head of the church, and be filled with joy in beholding of him, John xvii. 22,24. Secondly, In that all the saints shall abide in their state of union unto God through him as their Head; God communicating of his fulness to them through him, which will be his eternal glory, when all his enemies shall be his footstool. Thirdly, In that, as the righteous Judge of all, he shall to all eternity continue the punishment of his adversaries.

And this is the last testimony insisted on by the apostle to prove the preeminence of Christ above angels, and consequently above all that were used or employed of old in the disposition and administration of the law, which was the thing he had undertaken to make good. And therefore in the close of this chapter, having denied that any of these things are spoken concerning angels, he shuts up all witha description of their nature and office, such as was then known and received among the Jews; before the consideration whereof, we must draw out, from what hath been insisted on, some observations for our own instruction, which ave these that follow.

I. The authority of God the Father in the exaltation of Jesus Christ as the Head and Mediator of the church, is greatly to be regarded by believers.—He says unto him, “ Sit thou at my right hand.” Much of the consolation and security of the church, depends on this consideration.

II. The exaltation of Christ is the great pledge of the acceptance of the work of mediation performed in the behalf of the church.—Now, saith God, “ Sit thou at my right hand;” the work is done wherein my soul is well pleased.

III. Christ hath many enemies unto his kingdom.—Saith God, I will deal with all of them.

IV. The kingdom and rule of Christ is perpetual and abiding, notwithstanding all the opposition that is made against it.—His enemies rage indeed, as though they would pull him out of his throne; but it is altogether in vain. He hath the faithfulness and power, the word and right hand of God, for the security of his kingdom.

V. The end whereunto the Lord Jesus Christ will assuredly bring all his enemies, let them bluster while they please, shall be unto them miserable and shameful, to the saints joyful, to himself victorious and triumphant. ἡ

It is the administration of the kingdom of Christ in the world, that this truth principally respects. Great is the enmity of this world against it, great the opposition that is, and hath always been made unto it; but this will be the assured issue of it, ruin to the enemies, joy to the saints, glory to Christ. This is that which is represented unto us in the prophecy of Gog. That prophecy is a recapitulation of all the enmity that is acted in the world against the interest of Christ. What his counsel is, the prophet declares, Ezek. xxxviii. 11, “ T will go up to the land of unwalled villages; I will go up to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates.”” They look upon the church of Christ as a feeble people, that hath no visible power or defence, and therefore easy to be destroyed; this encourageth them to their work. Who or what can deliver them out of their hand? With this resolution they come upon the breadth of the earth, and compass the land of the saints, and the beloved city, Rev. xx. 9. They go about their work with glory and terror, as if they would do it in a day. So they have done in all ages, so they continue to do to this day; and what is the issue? This city which they look on as an unwalled town, no way defensible or tenable, is not yet taken by them, nor ever shall be; but there they fall before it, one after another, and their bones lie under the walls of the city which they oppose. They fall upon the mountains of Israel, and leave a stink behind them, the shame and reproach of their names unto eternity. Sometimes they seem to have prevailed, and to have done their work, but still the issue is, that they die, or are destroyed and go down to the pit, and come under the feet of Christ, leaving the city untaken. Disappointment, shame, and everlasting punishment, is their portion; and they find at last by experience, that this feeble folk whom they so despise, are wise, and have their habitation in a rock. This pledge we have already of the truth proposed; that all who have formerly risen up in enmity to the kingdom of Christ, are dead, gone, perished under his feet, and have left their work undone, as far from accomplishment as the first day they undertook it: the same shall be the lot of those that are, and those that follow, to the end of the world. And when they have all done their utmost, then shall the end be, then shall all their misery be completed, the joy of the saints filled, and the glory of Christ exalted.

For the enemies themselves, what can be more shameful unto them, than to be so stupid, as not to learn from the experience of so many hundred of years to give over a work wherein never any prospered? more miserable, than to engage in that design, wherein they must necessarily fall and be ruined? more woful, than to work out their own eternal destruction under the wrath of Christ, in ἃ business wherein they had no success? And what profit is it, if for the present they grow a little rich for the gain of oppression, if there be a worm in it that will devour both it and them? What advantage, if they drink a little precious blood, and find sweetness in it, if it make them sick, and swell, and die. The beloved city still abides, and their misery shall never end.

For the saints, what more joyful thing can there be, than for them to take a view of these things; to look backwards, and see all the Nimrods of the earth that have opposed the kingdom of Christ, lying in shame and misery, with their necks under the footstool of his feet? ‘There they may see Pharaoh lie, and Nebuchadnezzar, Nero, Domitian,

Dioclesian, with all their multitudes, and all that have walked in their steps, brought down to the sides of the pit, in shame and eternal misery for their opposition to the kingdom of Christ. There are they fallen, and perished all of them, who laid their swords under heads, and fallen by the sword, which caused terror in the land of the living.

And the like prospect may they take of what isto come. They may by faith see Babylon fallen, the whole conspiracy that is in the world against them and their Lord disappointed, and all his enemies that shall arise even to the consummation of all things, brought to ruin. How may they triumph in a glorious prospect of this certain and un-. avoidable issue of the opposition that is made to the kingdom of their Redeemer? And this must be the issue of these things. For,

1. God hath promised unto the Lord Christ, from the foundation of the world, that so it should be. It was part of his eternal covenant and compact with him, as hath been declared. And after the first promise of breaking the serpent’s head, and prevailing therein against the enmity of his seed, no season of the church passed, where the promises of the same success and issue were not renewed; and hereunto do the writings of Moses, the Psalms, and the prophets, bear witness. And hereof it was that Enoch, the seventh from Adam, prophesied so expressly unto the old world before the flood, Jude 14, 15. Other prophecies and promises to the same purpose, occur every-where in the Scripture. And this God also, in several ages, for the greater pledge of his veracity, typified; as in the victory of Abraham over the four kings, representing the great monarchies of the world, wherein he had a pledge that he should be heir of the world in his seed; in the conquest of Canaan, the seat and inheritance of the church by Joshua; in the successes and victories of David, and by many signal instances given in the visible ruin of the most potent opposers of his interest in the world. And it cannot be that this word of God should be of none effect.

2. The Lord Christ expects this issue and event of all things, and shall not be frustrated in his expectation. Having received the engagement and faithful promises of his Father, he rests in the foresight of its accomplishment. And thence it is that he bears all the affronts that are put upon him, all the opposition that is made unto him, and to his kingdom, with patience, long-suffering, and forbearance. When we consider the injuries, reproaches, oppressions, persecutions, blasphemies, that he is exposed to in his ways, his servants, his Spirit, and worship, we are ready to admire at his patience (as we ought to do) that he breaks not forth against his enemies as a consuming fire. But he knows the time and season that is allotted for the execution of vengeance upon them; and nothing of their pride, rage, boasting, or triumphing against him, shall ever provoke him to anticipate their ruin; so secure he is of their destruction in the appointed season, and so certain of their day that is coming.

3. He is himself furnished with authority and power for the accomplishment of this work, when.and as he pleaseth. He hath not only assurance of the Father’s concurrence, but is himself also thoroughly armed and furnished with power to destroy all his enemies even ina moment. And he willnot fail to put forth his power in the appointed season: he “ will bruise them all with a rod of iron, and dash them in pieces like a potter’s vessel.’ If all his enemies should at once combine themselves against him, should the world receive the utmost contribution of craft, subtlety, and strength, that hell is able to afford to it, what is it all to stand before the incomprehensible power of Jesus Christ? See Rev. vi. 16,17.

4. His glory and honour require that it should be so. Thisis a thing that he is very tender in. God hath raised him up, and given him glory and honour, and care must be taken that it be not lost or impaired. Now if his enemies should go free, if they could by any means subduct themselves from under his power, or be delivered from his wrath, where would be his glory, where his honour? Here they reproach him, blaspheme him, despise him, persecute him: Shall they escape and go free? Shall they always prosper? What then would he do to his great name? The glory of Christ indispensably requires that there be a season, a day appointed for the eternal ruin of all his stubborn adversaries.

5. His saints pray that it may be so; and that both upon his account and theirown. Upon his, that his glory, which is dearer to them than their lives, may be vindicated and exalted; upon their own account, that their miseries may be ended, that the blood of their fellow-servants may be revenged, that the whole church may be delivered, and all their promises fulfilled. Now he will not disappoint their prayers, nor frustrate their expectations in any thing, much less in those that are of so great importance. He will avenge his elect, he will avenge them speedily. f

6. His enemies deserve it unto the utmost; so that as well his justice as his glory, and interest, and people, are concerned in their destruction. Inthe most of them, their outrage against him is notorious, and visible in the eyes of men and angels; in all of them there is a cruel, old, lasting enmity and hatred, which he will lay open and discover at the last day, that all shall see the righteousness of his judgments against them. God hath given him a kingdom, appointed him to reign; they declare that he shall not do so, and endeavour their utmost to keep him from his throne, and that with scorn, despite, and malice; so that while God is righteous, and the sceptre of Christ’s kingdom a sceptre of righteousness, they call aloud for their own destruction.

The uses of this truth in the comfort of the disciples of Christ, against all fears, despondencies, and other effects of unbelief, with the terror of wicked men are obvious unto all.

Ver. 14.—The apostle has proved the preeminence of the Son as Mediator of the New Testament above all the angels, from those attributions of honour and glory that are made unto him in the Scriptures, the like whereunto are nowhere made or given unto angels. And now that he may not appear to argue merely negatively from what is not said concerning them, he adds in this last verse such a description of their natures and office, or work and employment, as shows that indeed no such thing can be rightly spoken or affirmed concerning them, as he both before manifested to be spoken and recorded concerning the Son.

There is no difference in the reading, nor much about the translation of those words. “ Are they not all ministering 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 that they had no 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 πνεύματα, mmm, Ruchoth, spirits. Spiritual subsistencies, not qualities or natural faculties, as the Sadducees imagined; and which by an homonymy of the name, Maimonides, More Nebuch. p. 11. cap. 3, admits also to be angels, but falsely, 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.

Now, what kind of office or ministry it is that is ascribed unto them, the word itself doth in part declare. mw, is to minister principally about holy things; nor is it above once applied unto any other ministry. And such a ministry it signifies, as is performed with honour and ease, and is opposed unto 72y, which is to minister with labour and burden. So the ministry of the Levites in bearing the burden of the tabernacle, is called may, a “ ministry with labour, Numb. viii. 25, When the more easy and honourable employment, which was attended by them who by reason of their age were exempted from bearing of burdens, is called mw, ver. 26, and Deut. xvi. 7. Such is the ministry of angels. It is in and about holy things, and unto themselves honourable and easy. And this mv, is rendered λειτουργία, which expresseth sometimes such a general ministry as compriseth the whole service and worship of the church, Acts ΧΗ. 2, λειτουργουντων αὐτῶν tw Κυρίῳ, ‘as they ministered unto the Lord; that is attended unto the performance of all the duties of the church.

in and about his holy services for the good of the church; which also in the like manner ministereth unto God inits own state and condition. And hence it is that the church and they do make up one family, Ephes. iv. 15, and that they are all fellow servants in the same family with them that keep the testimony of Jesus, Rev. xxii. 9.

And of this some of the later Jews have retained the tradition. Whence is that of Maimonides, More Nebuch. part il. cap. 6, which he citeth out of the Talmud. dy xxdnpa ἽΝ ty 127 τὴν ΤῚΣ ΡΤ psx τὸν. ‘ The holy blessed God doth nothing unless he consult with his superior family.” Only not knowing the rise of the word s*>15, nor what it should signify; he tells us jy pwda mam ΝῊ Τ ΝΟΣ, that in the Greek tongue it sigmfies an host; whereas it is purely the Latin familia without the least alteration. And the description of this superior part of the family of God is given us, Dan. vii. 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 schoolmen, have coined a distinction of angels into ministrantes, those that minister unto God, and assistentes, those that stand before him. Whereas the whole intention of the expression is, that all the angels stood ministering before him, as John declares the matter, Rev. ν. 1]. And therefore the apostle expressly here affirms that they are all ministering spirits, cutting off one member of their distinction. Neither is there more intended in the ministry of that upper part of the family of God than is expressed concerning the lower part of it of old, Deut. xvin. 5, “ God chose the priests and the Levites ΠΡῸΣ tmy5, 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 ministering of angels, that 15 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 Daman aw, Ps. Ixxx. 1, “He that dwelleth between the cherubims;” as also Ps. xcix. 1; so the Jews say, that the thrones mentioned Dan. vii. were O>ym Ow, ‘the higher princes,’ or angels, as Abarbinel on the place. This, then, is their office, they are all ministering spirits,

3. Their execution of their office in their actual employment, is here also expressed, They are ministering spirits, εἰς διακονίαν απο- στελλομενα, ‘sent out unto a ministry; ’sent out, that is, they are daily so, continually so, the word denoting the present time, which is adways. 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.

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 xii. 2, so is it with these 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, Ps. οἷ, 21, though in their ministry, 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 διακονίαν, a ‘ ministry,’ to be discharged with care and due observance of him by whom they are sent.

4. There is expressed the restriction of their ministry unto the especial object of their work and employment; it is for them that shall be heirs of salvation; δια τους μελλοντας κληρονομεῖν σωτηρίαν, “ for them,’ for their sakes, for their good, in their behalf, ‘ who shall inherit salvation.’ Elect believers are heirs at present, and hereafter shall inherit, or actually obtain salvation, by virtue of their heirship. Yet the apostle speaketh not of them as elect, nor yet absolutely as_believers; but as of heirs, which they obtain by the privilege of adoption. This gives them heirship, and an interest in the family of God. And the ministry of the superior 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. viii. 16, 17. This privilege, 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 ministry respects that family, have us under their constant care.

It is true, that the ministry 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. xi. 1, that is, to assist him im the wielding of his new gotten empire. As also, ch. x. 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 to the family of God. But yet two things we may here observe: First, That though this ministry 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 ministry; see Zech. i. 8—l1. 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 to him. Secondly, That the apostle treats in this place of that immediate respect which the ministry 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 ministry 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 preeminence 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 withal but himself aloue, as being the only begotten Son of God; they are sent about the ordinary concerns 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 manner, 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 insisted on.

Of the nature of this ministry 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 ministry 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 ministry 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; 1n 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 chureh of God, Rom. viii. 32; Eph. i. 20, 21; Col. 1. 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 itself, 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 hundred and fifty 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. ii. 18, and to express their fancies about their names, orders, degrees, and employments. And this the continue yet to do, although they peremptorily deny that they are to be invocated or prayed unto, wherein they are outdone by others. Names they have invented forthem 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 Pseudo-Dionysius about the fourth or fifth century after Christ, took the occasion and rise of his operose 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 Platonics asserted all things here below to be influenced by the planets in their orbs, the inferior receiving a communication of virtue from the higher, and imparting it unto those beneath. So they interpreted the exsection of Saturn by Jupiter, as that of Ccelum 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 Platonics, 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 inquiries, whether angels of the superior 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, it is granted, and proved not without much ado. So hard is it sometimes for men to cast down scare-crows of their own setting up.

It remaineth only that we close our whole 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, ts 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 made partaker of, than to be employed 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 inconceivably 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 of the value that he puts upon them. |

Now this being a matter of so great importance as it is unto the church’s consolation, and the doctrine directly taught in the text, we may a little farther inquire 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, Unto what especial end and purpose doth God make use of the ministry of angels for the good of them that believe?

For the first of these, the principal account of it is to be resolved unto his own sovereign will, wisdom, and pleasure. Thus are we always to live in a holy admiration of him, whenever we consider any of his works or ways, Rom. xi. 33. Herein are we to rest, and to put a stop unto all our inquiries: “ So it pleased him,” Matt. xi. 25, and “he giveth no account of his matters,” Job. xxxui. 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 xi. 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 that 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 ministry of angels; God hath appointed it. Whereunto we may add 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 rule 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 advantaced 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 unto 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, Ps. Ixvii. and ciii; Dan. vii; Rev. v; Isa. vi., and elsewhere. And by this ministry 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 zmperium in imperio, ‘a kingdom in askingdom,’ like the wheels within the wheels in Ezekiel’s vision; namely, the economical dispensatory kingdom of Christ in his cecumenical 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 ministry of his creatures, in that order which bis 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 ministry 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 contemplaticn 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 to 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 employeth them in an especial manner in this ministry, 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 of his Son Jesus Christ, and upon all the concerns of his mediation. For, as of themselves they desire to look particularly into these things, which in general appear so glorious unto them, 1 Pet. i. 12, that their delight in the wisdom and love of God may be more and more increased; 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, Eph. iii. 10. And thus in all their employment about the saints, wheresn 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, glorify, 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 rejoice in the overflowings of the love and grace of God, taking care of all the concerns 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,’ John v. 25. 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 governor, Eph. 1. 21, 22. Neither is it a mere show of glory, or a titular kingdom and dominion that he hath given to Jesus Christ, but ageal 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 the fellow servants of them that keep his testimony, Rev. xxii. 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. 11. 17, ch. iv. 15. It is then greatly for his honour and glory, (which in all things the Father aimeth at, Col. i. 18, 19,) that the glorious 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 the 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 to the saints themselves. God employeth the angels for their good, that they may know how he careth for them, and be comforted thereby, Psal. xci. 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 withal. 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 with a holy admiration, both of the infinite love and condescension of God towards them, and 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 rejoicing in the Lord do arise. And for this end also doth God choose to do that mediately, by*the ministry of angels, which otherwise by an inconceivable facility he could do by his own immediate power.

6. A blessed intercourse, 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 dependence upon one common head, Christ Jesus, Eph. i. 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, for the honour of our Lord Jesus Christ, the immediate head of this family, that there should be an intercourse and an helpful communion between the several parts of it; for to this end we are brought into the society of the innumerable company of angels, Heb. xii. 22. Now, because our goodness, our usefulness, our helpfulness is confined and limited unto the saints that are in the earth, Psal. xvi. 3, not extending itself unto God, or to 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, hetp, 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.

church, to reproach, awe, restrain, and torment the devil. It.is a continual reproach cast upon Satan, when he sees those unto whom he is like in nature, and with whom he was sometime 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 Satan 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 commision, 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, Satan, 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 uncertainty 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 havoc 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 add to his torment. Much of his present punishment consists in the endless workings of wrath, envy, malice, bloodthirstiness, and rage. Now, as these, wherever 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 itself, but only the immediate wrath of God? But thus it is with Satan from this ministry of angels. He sees the church and every member of it, all of 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 a hair of the head of any one of them to erish. 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 ministry of angels; which may suflice for an answer to the first question before proposed.

II. The second is, unto what ends and purposes doth God make use of the ministry of angels, for the good of them that do believe.

The thing itself 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 elsewhere in the Scripture, that it needs not any special confirmation. It will also be farther declared in our enumeration of the ends and purposes of it ensuing. As,

I. In general, God doth it to communicate by them the effects of his care and love unto the church by Jesus Christ. This God represented unto Jacob in tie vision that he gave him of the ladder which stood upon the earth, and whose top reached unto heaven, Gen. xxviil. 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 John i. 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, em τὸν viov του ανθρωπου, ‘ Upon the Son of man, cannot denote merely the object of angelic 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 ministering unto the saints. It is true, the great*instance of their ministry was given in and about the person of Christ as head of the church. They declared his conception and nativity, Matt. 1. 20; Luke 1. 35, 1. 11, 12. They ministered unto him after his temptation, Matt. iv. 11. They strengthened him in his agony, Luke xxii. 48, They were witnesses of his resurrection and ascension, Luke xxiv. 4; Actsi. 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. xviii. 1, 2, xix. 24, and unto Jacob, chap. xxxii. 24, whom he ealls 5x27 Judrr, Gen. xlvili. 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 shown, the Holy Ghost declaring and affirming of it, Psal. Ixvii. 17, 18; Acts vii. 53. 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 unto the New Testament, as to omit others we have an especial instance, Rev. i.!. 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 mere delusions of Satan, 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 foreshow unto them somewhat of his own approaching work, seems, in my judgment, 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 principles 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 which is in them. And as it is difficult to discover the suggestions of Satan in most cases, from the workings of our own minds, and our unbelief in them, partly because of their conaturalness one to the other, and partly because his impressions are not sensible, nor produce any effects, but as they nix themselves with our own darkness and lusts; so it is no Jess 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 ourselves take no notice of. And if it be inquired, 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, fancy, and imagination, by advantages taken from cutward objects and present disposition of, the mind, rendering 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 faculties 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 or 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 whcreof we are oftener 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 his ministry, for the good of believers, to preserve them from many dangers, and ruinous casualties, that would otherwise befal them. Much of the design of Psal. xcl. is to acquaint us therewithal; for though the charge of angels is expressed only in ver. 1] and 12, yet as the expression there of keeping us in all our ways, that we stumble not, 1s comprehensive of all the dangers which we are or may be exposed to, so the same work of theirs respects all the evils and casualties enumerated in the beginning of the Psalm. And to this purpose algo 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 to. Nor is this impeached by the observations of the evils, troubles, calamities, and miseries that befal the people of God; for God hath not given his angels a commission to act ad ultimum virtum, to the utmost of their strength, ves et modis, for the preservation of his, but only to act. according to his especial good pleasure; and this they always 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 in as much as they also are designed and ordered for their good, their being exposed to them in their seasons, their support under them during their continuance, and their 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 sudden and violent incursions of Satan. Satan in the Scripture is called a serpent, from his subtlety and lying in wait to do mischief; and a lion, 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 ruin 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 oppressions of Satan. And what he prevails to do against any one, that he is continually attempting against all the seed of Abraham. Hereunto also belong all those hurtful terrors, affrightments, and surprisals 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 devil’s walks in the earth for the executing of his malice, the angels still observe 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.

δ. They are im 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. iv. 9. The holy angels of God looked on, rejoicing 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 duties of an evangelist, 1 Tim. v. 21, because they were appointed of God to be witnesses of his faithfulness and diligence therein. And it is not improbable that he hath respect unto the presence of angels in the assemblies of the saints for the worship of God, when he enjoins modesty and sobriety unto women in them, on their account, 1 Cor. xi. 10. And from that particular instance, a general rule may be drawn, for the ohservance of comeliness and order im 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 a holy regard unto God and our Lord Jesus Christ himself, be the first and principal motive unto a right and holy acquitment of ourselves, in all our obedience, sufferings, and worship; yet in subordination thereto, we may have also respect unto the angels, as those who are employed by him to be witnesses of our ways and carriage. Such a respect, I mean, as may administer occasion to them to glorify God in Christ on our behalf, that so all the honour may finally redound to him alone.

6. God useth the ministry of angels, to avenge his elect of their enemies and persecutors, to render unto them a recompense and vengeance even in this world, in due and appointed season. Thus by an angel, he destroyed the army of Sennacherib, when he intended and threatened the destruction of Jerusalem. And by an angel, he smote Herod in the midst of his pride and persecution, Acts, xii. 23. And this ministry of theirs is in a special manner pointed to in several places in the Revelation, where the judgments of God are foretold to be executed for the persecutions of the world. And this work they wait for, in a 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. vii.