Vers. 20.
To beginne with Verse 20. the words whereof are to be considered 1 in themselves. 2 in relation to the scope. Being considered Page 323in themselves 1 They contein a Description of the Angels. 2 They shew what they doe agreeable to the present businesse. They are described 1 from their relation 〈 in non-Latin alphabet 〉 His Angels. 2 From their adjunct strength, to∣gether with the greatnesse of it 〈 in non-Latin alphabet 〉 migh∣ty (or excelling) in strength. 3 From a dou∣ble effect, 1 principall 〈 in non-Latin alphabet 〉 doing His word (or commandements.) 2 subordinate 〈 in non-Latin alphabet 〉 hearkening unto the voice of His word. The effect, which the Angels so described produce, pertinent to the present scope of the Psalmist, is their blessing the LORD.
In the Description (for of the other effect of blessing God, and the applying it to the scope of the Psalmist, see the next Verse) are 4 Axiomes, or Doctrines.
1 Doctrine.
The Angels are Gods Angels.
〈 in non-Latin alphabet 〉 His Angels.]* It is a name of of∣fice in relation to God, His messengers. For their essence, they are spirits created accor∣ding to Gods image: whence they are called the sonnes of God Job 1.6. & 2.1. & 38.7. and gods Psalm 97.7. That there are divers orders among the good Angels, it appeares in that the Scripture speakes of Archangels 1 Thes. 4.16. So Jude vers. 9. Michael Page 324the Archangel: who is called Dan. 12.1. 〈 in non-Latin alphabet 〉 the great prince. That there are also other Angels of the same order beside Michael, appeares Dan. 10.13. See also Job 38.7. where they are called morning starres. For that place can not be under∣stood of the starres properly so called: 1 be∣cause there are not many morning starres, but one onely, which is called Lucifer or Phosphorus. 2 Because the starres were not treated till the 4th day Gen. 1.14. &c. and therefore after the foundations of the earth were layd. Wherefore that former part of the verse seemes to be understood of the Archangels; which are metaphorically called morning starres because they shine above the rest, of which in the latter part of the verse. Amongst the evil angels also there are or∣ders, seeing we read of the devil and his an∣gels Mat. 25.41. So Revel. 12.7. the dragon and his angels (which dragon is cal∣led the devil and Satan vers. 9.) And in the Gospells there is often mention made of Beelzebub (or Beelzebul) as the prince of de∣vils: which being the common opinion of the Jewes, Christ at least doth not disallow. Seeing then there is no doubt but that there are different orders among the Angels; some in this verse understand the princes or chief Page 325among the good Angels, and in the next verse, under the names of hosts and ministers, the inferiour Angels. So Musculus, Ea quae versu vicesimo de Angelis canuntur, intel∣ligenda erunt de potioribus spiritibus, quales sunt Michael, Gabriel &c. qui sint inter spiritus caelestes perinde atque duces in exer∣citu. Nor is such distinction of the Angels unusuall in Scripture. Psalm. 148.2. Luke 2.13.
That the Angels are Gods Angels,* see Gen. 28.12. Mat. 22.30. Luke 12.9. & 15.10. Hebr. 1.6. and often.
And they are His 1 by creation and pre∣servation,* as all other creatures; and that creation according to His image, as hath been sayd. 2 In respect of His covenant with them. Of this indeed the Scripture speaks sparingly (it being given especially for us) yet we may thence gather 1 That the Angels were not created in perfect happinesse, but in such an estate, that by the grace which they had, and by that which (if they used the first aright) God would further give them, they might attaine that happinesse; otherwise through their own fault they should utterly perish without hope of restauration, which, wee see, befell the devils, who abode not in the truth, but left their own habitation. God Page 326therefore prescribed them some law, by the observation whereof they should have been happy, and by the transgression of it most miserable. Now there can not be denyed to be a covenant, where God stipulating obe∣dience promises a reward and threatens pu∣nishment. 2 That the duty of the Angels is, to love, feare, honour, and praise God, to minister unto Him, to stand before Him &c. and at His command to minister unto men. Those first belong to the principall substance of their duty: this last haply was their sym∣bolicall law; as to Adam was given first the morall law written in His heart, then the symbolicall law of not eating the fruit of one certaine tree. And it is probable, that some of the Angels contemplating their own ex∣cellency above man, who was to be made of the earth, disdained to minister un∣to him, and so fell through pride, as the fa∣thers affirme, and as it is (at least) probable out of Scripture. The good Angels therefore are Gods Angels, not onely because created and preserved by Him, but also because by covenant bound to doe His commandements. 3 In respect of their actuall obedience, and keeping His covenant.
Uses.*
For our instruction 1 see how glorious Page 327God Himself is, seeing the most excellent of the Angels are His subjects. The like argu∣ment see Isa. 10.8. Hos. 8.10. Judg. 1.7.
2 See what we must doe, if we would have the Angels our friends: viz. we must see that we be reconciled unto God in Christ, and walk humbly and uprightly before Him; and then we shall have the assistance of the Angels (who are His Angels) ever ready at hand, yea they will be in some sort our An∣gels Mat. 18.10.
This confutes worshipping of Angels,* seeing they are not Deus, but Dei, not God, but the Angels of God.
The other uses which might be deduced from hence, may more fitly be reserved for the following Doctrines.
Onely hence we may be exhorted,* that we also would be Gods, as the Angels are, in the third respect, viz. of actuall obedience and persisting in His covenant.
2 Doctrine.
The Angels excell in strength.
〈 in non-Latin alphabet 〉 that excell.]* of 〈 in non-Latin alphabet 〉 to prevaile or excell above others. Now whereas it is ma∣nifest, 1 that the most potent Angels are infinitely inferiour unto God (as their very names import, Michael, who as god, Gae∣briel, Page 328God is my strength &c.) 2 that any Angel is farre stronger then the strongest of men or mortall creatures (and so, that it makes litle to the setting forth their strength, to say they are stronger then these) therefore the comparison here intimated seemes to be between the principall Angels and the rest, and so to confirme the distinction mentioned in the former Doctrine. Thus whereas S. Peter and S. Jude speak of the same thing (blaspheming of Dignities) and use the same argument, viz. that private men should be afraid (or tremble 2 Pet. 2.10.) to speak e∣vil of those in authority, seeing the blessed Angel durst not (〈 in non-Latin alphabet 〉 Jud. 9.) do so to the devil: S. Peter 2 ep. 2.11. saith, 〈 in non-Latin alphabet 〉 the An∣gels which are greater (that is, then the rest of the Angels) in power and might; S. Jude more fully explaining the story saith expresse∣ly, 〈 in non-Latin alphabet 〉, Michael the Archangel.
That there are Angels excelling in strength,* see 2 Thes. 1.7. Revel. 10.1. & 18.21.
And this their strength they have from God their Creatour,* Who is 〈 in non-Latin alphabet 〉 the mighty one Deut. 10.17. and gives strength to all His creatures as it pleaseth Him.
Uses.
Now if the Angels be so strong,* then 1 How strong is God! The Angels are called 〈 in non-Latin alphabet 〉 of their strength. But God is 〈 in non-Latin alphabet 〉 the Strong one (as Junius commonly trans∣lates it Deus fortis) and 〈 in non-Latin alphabet 〉, as before 〈 in non-Latin alphabet 〉.
2 See how much our nature is ennobled in Christ the Mediatour, Who is made farre more excellent then the Angels, Hebr. 1.4. Whose ministers they are, vers. 7. and Whom they are all commanded to worship, vers. 6.
3 See the admirable goodnesse of God, Who hath given such mighty and glorious creatures to be our keepers, yea to minister for our sakes, Hebr. 1.14.
This may terrify Gods enemies,* and the enemies of His children.
And on the other side it may comfort His children against the power, malice, craft,* and vigilancy of the devil, and against all other dangers.
Let us labour to excell in spirituall strength.* Motiv. 1 Our naturall strength is litle worth, Psal. 90.10. 2 The duties of religion are necessarily to be performed, and afflictions (which will follow thereupon) are valiantly to be endured, Act. 14.22. 2 Tim. 3.12. Hebr. 12.6, 7, 8. But neither can those Page 330be rightly done nor these rightly borne with∣out spirituall strength. Which may be proved both from the greatnesse of the things to be done and suffred, and from the number and strength of our adversaries. Hence the Apostle praies for the Colossians, that they may be strengthened with all might &c. Chap. 1.11. Nor should we be content with some small measure, but endeavour to excell in spirituall strength; not enviously repining at others, but in a holy emulation striving to outstrip the best. 〈 in non-Latin alphabet 〉. It is a good contention, when we strive who shall be best, most humble, learned, obedient to God and our superiours &c.
3 Doctrine. They doe His word, (or commandements.)
- 1 〈 in non-Latin alphabet 〉His word.*] that is, His comman∣ding word: for other word they ought not to doe. And so it is, to the sense, rightly ren∣dred by our Translatours His commande∣ments. What these commandements are, see Doctr. 1. Reas. 2.
- 2 〈 in non-Latin alphabet 〉that doe.] The Angels performe or doe Gods commandements not onely in such manner as we under the covenant of grace (whose obedience hath many infirmities and defects) but perfectly, as Adam was bound to doe under the first covenant.
This appeares by many places of Scri∣pture,* where we read that the Angels readily doe those things which God commands. And in the Lords prayer we are taught to pray, Thy will be done in earth, as it is in heaven, that is, as it is done by the Angels. It appeares also in that they are called the holy Angels, Mat. 25.31. Revel. 14.10.
For what particular Reasons the Angels doe Gods commandements,* it litle concerns us to know or enquire, but rather to learne and consider those reasons, clearly set forth in the word of God, why we should doe so, and thereby to be excited unto it. But doubt∣lesse there are most weighty reasons to the Angels also, and those most perfectly known to them. This is certaine, they doe it, because according to their admirable wisdome they know that God for the infinite excellency of His nature, and for His actions toward them (creating them of nothing in so sublime a con∣dition, and preserving them, when others by their own fault fell &c.) is most worthy that they should doe His commandements, there∣by to glorify Him, and to testify their grati∣tude. And if blessednesse every way perfect be not yet given to them, but reserved till the end of the world, that they have finished their ministration about man; then they have Page 332this reason also to doe Gods commande∣ments, viz. out of certaine hope thereof, and consideration of the misery into which the apostate and disobedient angels fell.
Uses.
Here 1 we see that even the greatest of the Angels are not sui juris,* lords of themselves, nor their own wills their law, but are subject to God, by Whose word or commandement they are to rule their actions. Much lesse then may men dreame of exemption. Gods domi∣nion founded in the creation is necessarily ex∣tended to every creature. But if exemption were granted to any, surely to them especial∣ly which are most excellent, 1 Sam. 17.25. And so indeed God hath given the Angels many privileges above us; immunity from troubles, diseases, and death, to which we are subject; they dwell in heaven, alwaies be∣hold the face of God &c. But as an earthly king doth not free any of his subjects from all homage, so neither doth God altogether exempt any creature from all duty to Him. Which may firmly hence be concluded à m•∣jore, where we see that even the Archangels are bound to doe Gods commandements.
- 2 See how the Archangels employ and exercise that their excellent strength, whereof in the former Doctrine; viz. in performing Page 333Gods commandements. Many men, who are stronger then others, ill abuse their strength; some bestowing it upon women, contrary to Prov. 31.3. others upon drunkennesse, Isa. 5.22. Others use it to oppression. Ezek. 32.20, 21, 22. This is not to exercise their strength in doing Gods commandements (as the Archangels) but in breaking them to the dishonour of God.
- 3 See how undoubtedly true that is Isa. 46.10. My counsell shall stand, and I will do all my pleasure. God is of Himself All-suf∣ficient. But if He please not to work imme∣diately by Himself, He can give strength enough to the inferiour creatures, even to the most despicable of them, to execute His will. Yea He hath Angels excelling in strength most ready to doe whatsoever He com∣mands.
This may justly reprove men that will not doe Gods commandements prescribed them.* If any think themselves too good (that is, too great) to doe Gods commandements (as they Psal. 12.4. Jer. 2.31.) let them consider how farre inferiour they are to the lowest Angels, much more to the Archangels, who yet think it their glory to do Gods word.
This also confirmes the Comfort of the former Doctrine,* in that as the Angels ex∣cell Page 334in strength, so they use their strength to the doing Gods commandements: and that, doubtlesse, shall be for the good of His chil∣dren.
Lastly,* this exhorts us to the doing of Gods commandements. The Motive here is from the example of the Archangels. Which is of force many waies. 1 It is a high honour to us to follow such glorious examples, to doe the work of Archangels. 2 We have more obligations to God then they, in regard of our redemption, and the covenant of grace built thereupon. 3 Gods benefits to us are of greater grace, then to them. On them indeed they are bestowed without their merit: on us, notwithstanding our demerit by our sinnes. 4 If we doe not endeavour to imitate them we mock God, when we pray, Thy will be done in earth as it is in hea∣ven.
4 Doctrine. They doe His commandements, hearkening to the voice of His word.
〈 in non-Latin alphabet 〉 hearkening.*] 〈 in non-Latin alphabet 〉 sometimes by a Synecd. memb. signifies to obey. Here (obedi∣ence being expressed beside) it is taken meta∣phorically for an intellectuall perception ana∣logicall to our sense of hearing. For although God hath not properly any voice formed by Page 335corporeall organs, nor the Angels eares (see∣ing they are spirits, God the Father of spirits) yet there is necessarily to be understood something analogicall in both: that is, God manifests His will to the Angels, not per mo∣dum naturae, naturally and necessarily, but per modum libertatis, voluntarily and free∣ly, when and so farre forth as it pleaseth Him.
Thus therefore the Angels hearken or at∣tend to Gods voice 1 Because they know (as in the former Doctrine) how much they are bound to obey Him both for His excellency and goodnesse,* and in regard of His cove∣nant with them: Also out of sense of the sweetnesse and profitablenesse of obedience in themselves, and consideration of the misery following upon disobedience in the devils. 2 Because the knowledge of Gods will is necessarily prerequired unto obedience.
Uses.
See the nature of true obedience;* to which is required, not onely that the thing be done, which our superiour wills to be done, but al∣so that His will be first known, and then that the thing be done because it is known that He wills it. Such must be our obedience towards God.
This reproves 1 Such as are negligently Page 336ignorant of Gods will.* For this ignorance be∣ing voluntary in the root, yet in sensu compo∣sito, or remaining such, necessitates to sinne. For the will of him that is so ignorant, whe∣ther it dissent from reason so erring, or con∣sent to it, is evil. Thom. 12ae. q. 19. ar. 5.6. o. 2 It also hinders repentance. For there can be no repentance of sinne, where there is no sor∣row for sinne: nor can there be any sorrow, where there is no acknowledgement, yea no knowledge: nor any knowledge of sinne, without knowledge of the commandement against which it is: nor any knowledge of this, unlesse we hearken to the voice of His word.
2 Much more such as are affectedly igno∣rant; namely, who understanding in a con∣fused notion, that the thing, which God com∣mands, is contrary to their lusts, will not heare or know it distinctly. He that so sinnes, doth not sinne out of ignorance, that is, igno∣rance is not the cause, but the object of his sinne. See Job 21.14. Act. 28.27. Hos. 4.6. Prov. 1.24 &c.
3 Such as hearing the truth with a con∣templative eare, deteine it in unrighteousnesse. Rom. 1.18.
4 Such as hearken to the voice of their lusts to fulfill them. For every lust hath a Page 337voice, and that an imperious voice. If Envy and malice bid Cain kill his brother, he will break all bonds of nature to doe it. If Ambi∣tion bid Absalom rebell against his father, yea and kill him too, it shall be done, or he shall want of his will. If Covetousnesse bid Achan take a wedge of gold, he will doe it, though he know it to be a 〈 in non-Latin alphabet 〉: yea if it bid Judas betray his Lord and Master Christ, though he have heard before, that it were better for him that should doe it, that he had never been borne, yet he will doe it &c.
But let us hearken to the voice of Gods word. Motive.* From the example of these Angels of the highest order; who, though of excellent understanding and knowledge, yet humbly hearken to it.
