Exercitations on the Epistle to the Hebrews also concerning the Messiah wherein the promises concerning him to be a spiritual redeemer of mankind are explained and vindicated, his coming and accomplishment of his work according to the promises is proved and confirmed, the person, or who he is, is declared, the whole oeconomy of the mosaical law, rites, worship, and sacrifice is explained : and in all the doctrine of the person, office, and work of the Messiah is opened, the nature and demerit of the first sin is unfolded, the opinions and traditions of the antient and modern Jews are examined, their objections against the Lord Christ and the Gospel are answered, the time of the coming of the Messiah is stated, and the great fundamental truths of the Gospel vindicated : with an exposition and discourses on the two first chapters of the said epistle to the Hebrews / by J. Owen ...

Verse 7.

But unto (of) the Angels he saith, who maketh his Angels Spirits, and his Ministers a flame of fire; or flaming fire.

The Apostle here entereth upon his Third Argument to prove the Preheminence of the Lord Christ above Angels, and that by comparing them together, either as to their Natures, or as to their Employments, according as the one and the other is set forth declared and testified unto in the Scriptures of the Old Testament. And this first Place which he refers unto Angels, we shall now explain and vindicate. And in so doing enquire, both Who they are of whom the Psalmist speaks, and what it is that he affirmeth of them.

There is a threefold sense given of the words of the Psalmist, as they lye in the He∣brew Text.

1. The First is that of the Modern Jews, who deny that there is any mention made of Angels: affirming the Subject that the Psalmist treats of to be the Winds, with Thunder and Lightning, which God employes as his Messengers and Ministers to accomplish his Will and Pleasure. So he made the Winds his Messengers when he sent

them to raise a storm on Jonah, when he fled from his Presence; and a flaming fire his Minister, when by it he consumed Sodom and Gomorrah; and this Opinion makes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which it interprets Winds, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a flaming fire to be the Subject of the Proposition, of whom it is affirmed that God employes them as his Messengers and Ministers.

That this Opinion which is directly contradictory to the Authority of the Apostle, is so also to the Design of the Psalmist, sense of the Words, Consent of the Antient Jews, and so no way to be admitted, shall afterwards be made to appear.

2. Some averr that the Winds and Meteors are principally intended, but yet so, as that God affirming that he makes the Winds his Messengers, doth also intimate that it is the Work and Employment of his Angels above to be his Messengers also; and that because he maketh use of their Ministry to cause those Winds and Fires, whereby he accomplisheth his Will; And this they illustrate by the Fire and Winds caused by them on Mount Sinai, at the giving of the Law.

But this Interpretation, whatever is pretended to the contrary, doth not really differ from the former, denying Angels to be intentionally spoken of, only hooking in a respect unto them, not to be seen to contradict the Apostle, and therefore will be disproved together with that which went before.

3. Others grant, that it is the Angels of whom the Apostle treats, but as to the In∣terpretation of the words, they are of two Opinions.

1. Some make Spirits to be the subject of what is affirmed, and Angels to be the Predicate. In this sense, God is said to make those spiritual Substances Inhabitants of Heaven his Messengers, employing them in his service, and them whose nature is a flaming fire, that is, the Seraphims to be his Ministers, and to accomplish his pleasure. And this way, after Austin, go many Expositors, making the Term, Angels, here meerly to denote an Employment, and not the Persons employed. But as this Inter∣pretation also takes off from the Efficacy and Evidence of the Apostles Argument, so we shall see that there is nothing in the words themselves, leading to the Embrace∣ment of it.

It remains therefore, that it is the Angels that are here spoken of, as also that they are intended and designed by that name, which denotes their Persons and not their employment.

1. That Angels are primarily intended by the Psalmist, contrary to the first Opi∣nion of the Modern Jews, and the second mentioned, leaning thereunto: appears,

1. From the scope and design of the Psalmist. For designing to set out the Glory of God in his works of Creation and Providence, after he had declared the framing of all things by his Power, which come under the name of Heaven, v. 2, 3. before he proceeds to the Creation of the Earth, passing over, with Moses, the creation of An∣gels, or couching it with him under the production of Light, or of the Heavens, as they are called in Job, he declareth his Providence and Soveraignty in employing his Angels between Heaven and Earth, as his servants for the accomplishment of his pleasure. Neither doth it at all suit his method or design, in his Enumeration of the works of God, to make mention of the Winds and Tempests, and their use in the Earth, before he had mentioned the Creation of the Earth its self; which follows in the next Verse unto this; so that these senses are excluded by the Context of the Psalm.

2. The consent of the Antient Jews lyes against the sentiments of the Modern; both the old Translations either made, or embraced by them, expresly refer the words unto Angels. So doth that of the LXX. as is evident from the words; and so doth the Targum thus rendring the place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who maketh his Messengers, or Angels swift as Spirits, and his Ministers strong or powerful, as a flaming fire. The supply of the note of similitude makes it evident that they understood the Text of Angels, and not Winds; and of making Angels as Spirits, and not of making Winds to be Angels or Messengers which is incon∣sistent with their Words.

3. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doth usually denote the Angels themselves, and no reason can be given why it should not do so in this place.

2. Moreover it appears that that Term is the Subject of the Proposition. For,

1. The Apostle, and the LXX. fixing the Articles before 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, An∣gels and Ministers do plainly determine the Subject spoken of. For although it may be, some variety may be observed in the use of Articles in other places, so that

they do not alwayes determine the subject of the Proposition, as sometimes confessedly they do, as John 1.1. John 4.24. Yet in this place, where in the Original all the words are left indefinitely without any prefix to direct the Emphasis unto any one of them, the fixing of them in the Translation of the Apostle, and LXX. must necessa∣rily design the subject of them or else by the addition of the Article, they leave the sense much more ambiguous than before, and give occasion to a great mistake in the Interpretation of the words.

2. The Apostle speaks of Angels; Ʋnto the Angels he saith; and in all other Testi∣monies produced by him, that whereof he treats, hath the place of the subject spoken of, and not of that which is attributed unto any thing else. Neither can the words be freed from equivocation, if Angels in the first place denote the Persons of the Angels, and in the latter their employment only.

3. The Design and scope of the Apostle requires this Construction of the words; for his intention is to prove by this Testimony, that the Angels are employed in such Works and Services, and in such a manner as that they are no way to be compared to the Son of God, in respect of that Office which as Mediator he hath undertaken; which the sense and construction contended for alone doth prove.

4. The Original Text requires this sense; for according to the common use of that Language, among words indefinitely used, the first denotes the subject spoken of, which is Angels here; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, making his Angels Spirits; and in such Propositions oft times some note of similitude is to be understood, without which the sense is not compleat; and which as I have shewed the Targum supplyeth in this place.

From what hath been said, I suppose it is made evident, both that the Psalmist ex∣presly treats of Angels, and that that the subject spoken of by the Apostle is expressed in that word; and that following, of Ministers.

Our next enquiry is after what is affirmed concerning these Angels and Ministers spoken of; And that is, that God makes them Spirits, and a flame of fire. And concern∣ing the meaning of these words there are two Opinions.

First, That the Creation of Angels is intended in the words; and the Nature whereof they were made is expressed in them. He made them Spirits; that is of a spiritual substance; and his Heavenly Ministers, quick, powerful, agile, as a flaming fire; Some carry this sense farther, and affirm that two sorts of Angels are intimated; one of an aerial substance like the Wind, and the other igneal or fiery, denying all pure intelli∣gences without mixture of matter, as the product of the School of Aristotle.

But this seems not to be the intention of the words; nor is the Creation of the Angels, or the substance whereof they consist, here expressed. For,

First, The Analysis of the Psalm formerly touched on requires the referring of these words to the Providence of God employing of the Angels, and not to his Power in making them.

Secondly, The Apostle in this place hath nothing to do with the Essence and Nature of the Angels, but with their Dignity, Honour and Employment, on which accounts he preferreth the Lord Christ before them. Wherefore,

Secondly, The Providence of God in disposing and employing of Angels in his service is intended in these words; and so they may have a double sense;

1. That God employeth his Angels and Heavenly Ministers in the Production of those Winds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Fire, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thunder and Lightning, whereby he exe∣cuteth many Judgements in the world.

2. A note of similitude may be understood to compleat the sense; which is expressed in the Targum on the Psalm; he maketh, or sendeth his Angels like the Winds, or like a flaming fire, maketh them speedy, spiritual, agil, powerful, quickly and effectually ac∣complishing the work that is appointed unto them.

Either way this is the plain intendment of the Psalm; that God useth and employ∣eth his Angels in effecting the Works of his Providence here below, and they were made to serve the Providence of God in that way and manner. This saith the Apostle is the Testimony which the Holy Ghost gives concerning them, their Nature, Duty and Work wherein they serve the Providence of God; But now saith he, consider what the Scripture saith concerning the Son, how it calls him God, how it ascribes a Throne and a Kingdom unto him, (Testimonies whereof he produceth in the next Verses) and you will easily discern his Preheminence above them.

But before we proceed to the consideration of the ensuing Testimonies we may make some Observations on that which we have already passed through: as,

1. Our conceptions of the Angels, their Nature, Office and Work is to be regulated by the Scripture.

The Jews of old had many curious speculations about Angels, wherein they greatly pleased, and greatly deceived themselves. Wherefore the Apostle in his dealing with them calls them off from all their foolish imaginations, to attend unto those things which God hath revealed in his word concerning them. This the Holy Ghost saith of them, and therefore this we are to receive and believe, and this alone: For,

1. This will keep us unto that becoming Sobriety in things above us, which both the Scripture greatly commends, and is exceedingly suited unto Right Reason. The Scripture minds us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 12.3. To keep our selves within the bounds of Modesty, and to be wise to sobriety. And the Rule of that Sobriety is given us for ever, Deut. 29.28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Secret things belong to the Lord our God, but revealed things to us and our Children. Divine Revelation is the Rule and measure of our knowledge in these things, and that bounds and determines our sobriety. And hence the Apostle condemning the Curiosity of men in this very subject about Angels, makes the nature of their sin to consist in exceeding these bounds, by an enquiry into things un∣revealed, and the rise of that evil to lye in Pride, Vanity and Fleshliness, and the tendency of it to be unto false Worship, Superstition and Idolatry, Col. 2.18. Neither is there any thing more averse from Right Reason, nor more condemned by wise men of former times, than a curious humour of prying into those things wherein we are not concerned; and for whose investigation we have no certain, honest, lawful Rule or medium. And this evil is encreased where God himself hath given bounds to our enquiries, as in this case he hath.

2. This alone will bring us unto any Certainty and Truth. Whilest men indulge to their own imaginations and fancies, as too many in this matter have been apt to do, it is sad to consider how they have wandered up and down, and with what fond Conceits they have deceived themselves and others. The world hath been filled with monstrous Opinions and Doctrines about Angels, their Nature, Offices and Employ∣ments; some have Worshipped them, others pretended I know not what Communion and entercourse with them, in all which conceits there hath been little of Truth, and nothing at all of Certainty. Whereas if men according to the Example of the Apo∣stle, would keep themselves to the word of God, as they would know enough in this matter for the discharging of their own Duty, so they would have Assurance and Evi∣dence of Truth in their conceptions, without which pretended high and raised noti∣ons, are but a shadow of a dream, worse then professed ignorance.

II. We may hence observe, That the Glory, Honour and Exaltation of Angels lyes in their subserviency to the Povidence of God; It lyes not so much in their Nature, as in their work and service. The intention of the Apostle is to shew the Glory of Angels and their Exaltation, which he doth by the induction of this Testimony, reporting their serviceableness in the works wherein of God they are employed. God hath en∣dowed the Angels with a very Excellent Nature; furnished them with many eminent properties of Wisdom, Power, Agility, Perpetuity; but yet what is hereby glorious and honourable herein, consists not meerly in their nature it self, and its Essential Proper∣ties, all which abide in the horridest and most to be detested Part of the whole Crea∣tion, namely, the Devils; but in their conformity and answerableness unto the Mind and Will of God, that is in their moral, not meerly natural Endowments; These make them amiable, glorious, excellent. Unto this their Readiness for, and compliance with the will of God, that God having made them for his service, and employing them in his work, their discharge of their Duty therein, with Cheerfulness, Alacrity, Readiness and Ability, is that which renders them truly honourable and glorious. Their Readiness and Ability to serve the Providence of God is their Glory. For,

1. The greatest Glory that any Creature can be made partaker of is to serve the Will, and set forth the Praise of its Creator. That is its Order and Tendency to∣wards its Principal End, in which two all true Honour consists. It is glorious even in the Angels to serve the God of Glory; what is there above this for a creature

to aspire unto? what that its nature is capable of? Those among the Angels, who as it seems attempted somewhat farther, somewhat higher, attained nothing but an end∣less Ruine in shame and misery. Men are ready to fancy strange things about the Glory of Angels, and do little consider, that all the difference in Glory that is in any parts of Gods Creation, lyes meerly in Willingness, Ability and Readiness to serve God their Creator.

2. The works wherein God employes them in a subservience unto his Providence, are in an especial manner glorious works. For the service of Angels as it is intimat∣ed unto us in the Scripture, it may be reduced unto two Heads. For they are em∣ployed either in the communication of Protection and Blessings to the Church, or in the Execution of the Vengeance and Judgements of God against his Enemies. Instances to both these purposes may be multiplyed; but they are commonly known. Now these are glorious works. God in them eminently exalts his Mercy and Justice, the two properties of his Nature, in the Execution whereof he is most eminently exalted; and from these works ariseth all that Revenue of Glory and Praise which God is pleased to reserve to himself from the world; so that it must needs be very honoura∣ble to be employed in these works.

3. They perform their Duty in their service in a very glorious manner; with great Power, Wisdom, and uncontroulable Efficacy. Thus one of them flew 145000. of the Enemies of God in a night; Another set fire on Sodom and Gomorrah from Heaven; of the like Power and Expedition are they in all their services; in all things to the utmost capacity of creatures answering the Will of God. God himself, it is true, sees that in them and their Works, which keeps them short of absolute Purity and Per∣fection; which are his own Properties; but as to the capacity of meer Creatures, and for their state and condition, there is a perfection in their Obedience, and that is their Glory.

Now if this be the great Glory of Angels, and we poor worms of the earth are in∣vited as we are, into a Participation with them therein, what unspeakable folly will it be in us, if we be found negligent in labouring to attain thereunto. Our future Glo∣ry consists in this, that we shall be made like unto Angels; and our Way towards it is to do the Will of our Father on Earth, as it is done by them in Heaven. Oh in how many Vanities doth vain man place his Glory; nothing so shamefull that one or other hath not gloried in; whilest the true and only glory of doing the will of God is neglected by almost all. But we must treat again of these things upon the last Verse of this Chapter.