Thomas Manton · 35 of 67

Verse 9. · Part 2

9. This tutelage is ever administered according to God’s pleasure: Ps. ciii. 21, ‘Ye ministers of his that do his pleasure;’ not their own, not ours, but his pleasure. The help of angels is more powerful, but no more absolute, than the help of other means, for it dependeth still on the will of God, as all other means of defence and outward support do; their employment is to attend us, and serve us, according to the Lord’s direction.

Let us now apply what hath been spoken.

Use 1. First, it serveth for information, to show us:—

1. The care of God for the elect. He engageth his own power for our preservation, as also the mediation of Christ, the conduct of the Spirit, and the ministry of angels. In Zech. i. you have a scheme of providence; ‘the man that stood among the myrtle trees’ sent the angels to and fro throughout the earth, and then they came and gave him an account of what passed in the world. The man is Jesus Christ, who, to prefigure his incarnation, is thus represented; and he hath all the angels at his command, to send them forth as the condition of his church requireth; and they, as his intelligencers and agents, are to bring him notice how all affairs and matters pass in the world. Thus doth the Lord set forth himself to our capacity, and that we, who are used to means, may the better believe in him.

2. The condescension and humility of the angels; they rejoice in names of service more than in names of honour, and will perform offices of respect to the meanest creatures,—an angel clothed with light and glory would come to the shepherds,—and do not refuse at Christ’s direction to wait upon those who are despised and rejected of men.

3. It informeth us of their man-kindness, which shameth our envy; their love is great to mankind, and are affectionately desirous of our good, and therefore decline no office of love and service to us. They rejoiced when the world was created as a dwelling-place for man Job xxxviii. 7; and again at the coming of Christ, which was man’s restoring, Luke ii. 13; and so at the calling and conversion of a sinner, Luke xv. 7, when we come to be possessed of our privileges in Christ.

4. It informeth us of the dignity of the saints. What a price doth the Lord and the holy angels set upon the meanest Christian; God’s own court is their guard. Certainly a godly man, though of the meanest calling, should not be contemptible; there is somewhat in holiness more than the world seeth, some worth in it, or else God would not set such a guard upon it, a guard so full of state and strength. It was a mighty favour for Mordecai to have a courtier of a great king to wait upon him for one hour: we have angels that still attend and wait for our good.

5. It informeth us of the ‘obedience of the angels in the lowest services. God saith, Go, and they go, though it be to wait upon poor and mean creatures. We usually dispute commands when we should practise them, and stick at duties that have anything of abasement and self-denial in them. In the Lord’s Prayer we are brought to this pattern, Mat. vi., ‘Thy will be done in earth, as it is in heaven,’ that is, by the holy angels; it should be done by us with like readiness and submission. No office or employment that God calleth us to should be looked upon as too mean and base for us; the angels, that excel in strength, when God commandeth, being willing to condescend to the guardianship of men.

Use 2. Secondly, it serveth for exhortation to the children of God:—

1. To wait for the angels’ help. Do you keep in God’s ways in your callings, and you shall have safety and defence, when the Lord sees it fit for you. Remember you are a spectacle to God, men, and angels, in all your actions, trials, and sufferings, and bear up with a confidence becoming Christians. Though you can do little as to the promotion of Christ’s interest, what cannot God do by his angels?

2. To behave ourselves as those that ‘do expect this help, not tempting God, not grieving the angels. We should take heed how we carry ourselves in regard of this honourable attendance; our sins and vanity offendeth them, as it doth God. Lot was a man of a mixed nature, yet ‘vexed with the impure conversation’ of the Sodomites, 2 Peter ii. 8. Angels are pure and holy creatures, that still abode in the truth; pride, lust, and vanity is very offensive to them, especially impurities and indecencies in God’s worship, about which they have a special attendance; therefore the apostle biddeth the women to cover their heads because of the angels, 1 Cor. xi. 10, their fashion being to come into the congregation with loose dishevelled locks; he mindeth them of the presence of the angels. We may use a like argument to women to cover their naked breasts, now their immodesty is grown so impudent as to out-face the ordinances of God.

3. To observe this when it is bestowed upon us: ‘The angel of the Lord encampeth round about them that fear him;’ and then, ‘Oh! come, taste and see,’ Ps. xxxiv. 7, 8. When deliverances are strange and wonderful, and there is the least concurrence of visible causes to defend Christ’s interest, remember that ‘all things, visible and invisible, were created by Christ and for Christ, even thrones, principalities, and powers,’ Col. i. 16.

Use 3. Thirdly, Here is reproof to wicked men, that perform the devils’ ministry, act the part of the bad angels rather than the good, despise, slander, oppose, seduce, and tempt the children of God. How darest thou despise those whom the angels honour? You think them unworthy of your countenance and company, when angels disdain not to vouchsafe them their service and attendance. You slander those whom they defend, and oppose and persecute them whom they are engaged to protect, and wrong them whose angels behold the face of God, and tempt and seduce them whom they rejoice to see brought home to God.

Obs. 4. I have but one word more, and I have done with this point. Get this interest if you would be under this tutelage; get an interest in Christ, and then you get an interest in the angels, ‘their angels,’ &c., Mat. xviii. 10. They are not called God’s, but theirs. Hereafter the saints shall be ἰσάγγελοι, ‘Like the angels-in heaven,’ Luke xx. 36; and here, till we have this glory, we shall have their defence.

In the next place, somewhat may be observed from the style and character of this angel, ‘Michael, the archangel.’ That there is an order among the angels, both good and bad; they have their distinct heads; we read of Michael, and we read of Beelzebub; there is an order in hell, thence that expression, Mat. xxv. 41, ‘The devil and his angels,’ which seemeth to intimate a prince among the unclean spirits; much more is there an order among the good angels. God, that made all things in order, would not endure confusion among those heavenly creatures, for that would seem to infringe their happiness; but now to define this order, and the several degrees of it, were but ‘to intrude ourselves into things we have not seen,’ Col. ii. 16. Cyril calleth it τὴν τῶν τολμηρῶν κυριότητα, the domineering of bold spirits. The schoolmen take upon them as if they knew all the particulars of their government and distinction; but in things not revealed there can be no certainty. The apostle indeed speaketh of several ranks of in visible creatures: Col. i. 16, ‘Thrones, dominions, principalities, and powers;’ but who can particularly define their office and order? A distinction there is, but what it is we know not; however the general consideration is useful; partly to show us the necessity of order and subordination; no creatures can subsist without it. They that are against magistracy are against peace and happiness; the angels and devils are not without their heads and princes. Partly to represent to us the majesty of God; he hath angels, and archangels, thrones, dominions, principalities, and powers. Our eyes are dazzled at the magnificence and lustre of earthly kings, when we see them surrounded with dukes, marquises, and earls, and barons. Oh! what poor things are these to those orders and degrees of angels with which God is environed! Partly to acquaint us with the happiness of the everlasting estate. It is the misery of the wicked that they shall be cast out ‘with the devil and his angels,’ and our happiness that we shall make up one church and assembly with angels and archangels, Heb. xii.

Obs. 5. Somewhat may be observed from the matter of the contention, the body of Moses, which the devil would abuse to idolatry; that is the reason why he was so earnest in the contest. Note, that the devil loveth idolatry; all false worships, either directly or by consequence, tend to the honour of the devil; therefore idol-feasts are called ‘the table of devils,’ 1 Cor. x. 21. Now it is observable that those sacrifices which were offered to the true God, but in an unbecoming manner, are called ‘the sacrifices of devils,’ Lev. xvii. 7, compare it with ver. 3, 4. Though they killed a goat, or an ox, or a lamb to the Lord for a sacrifice, because it was in the camp, and not before the tabernacle, God saith, ‘They shall no more offer sacrifice to devils.’ So it is said of God’s own people, Deut. xxxii. 17, ‘They sacrifice to devils, and not unto God,’ In their intention it was unto God, but in the issue and necessary interpretation of it, it was to the devil. Now the devil delights in idols and false worships, partly in malice to God. The Lord above all things is most tender of his worship, and therefore Satan is most busy to corrupt it. There are two things that are dear to God—his truth and his worship. Now Satan bendeth his strength and spite to corrupt his truth with error, and his worship with superstition. Partly in malice and spite to men. God is a jealous God; Satan knoweth that corruptions of worship do not go unrevenged: Ps. xvi. 4, ‘Sorrows shall be multiplied on them that hasten after another God.’ Of all sinners they shall not escape; the severest revenges of God have been occasioned by prevarications in worship; as Lev. x. 3, on Aaron’s sons strange fire in the censers brought down strange fire from heaven; so 1 Sam. vi. 20, there were fifty thousand Bethshemites slain for an undue circumstance; so ‘the breach made upon Uzzah,’ 2 Sam. vi. 6. 7. The devil is not ignorant of this, and therefore, longing for man’s destruction, seeketh to hasten it as much as he can by idolatry and false worship. Partly out of pride; he is constant in evil, and abode in pride; though he abode not in the truth, he would fain be worshipped, and assumed into a fellowship of the divine honour and glory. He saith to Christ, Mat. iv. 9, ‘Fall down and worship me, and I will give thee all these things.’ The devil is no changeling; though he doth not retain his place, he retaineth his pride: nothing so pleasing to him as worship and adoration, and so he can get it any way from the creatures, he is contented.

Use 1. Well, then, it showeth us:—

1. What care we should take to be right in worship, both for the object and manner. It is idolatry not only to worship false gods in the place of the true God, but to worship the true God in a false manner, and both sorts do gratify the devil. W r hen he cannot hold the people under utter blindness and paganism, he is glad if he can draw them to undue rites and ceremonies in worship; therefore let us hate the least kind of idolatry, if we would not prog for the devil’s kingdom. David saith, Ps. xvi. 4, ‘I will not take their name into my lips;’ that he would abhor the very mention of idols. So Hosea ii. 16, God would no more be called Baal, though it signified Lord and husband, because the title had been applied to idols. The Israelites, when they took cities, they changed their names if they had any tincture of idolatry: Num. xxxii. 38, ‘Nebo and Baalmeon, their names being changed;’ so exact should we be in keeping from idols.

2. Let ns beware of idolatry. Satan loveth it, and that is motive enough. We should hate as Christ hateth, and love as he loveth, Rev. ii. 6; and on the contrary, love what Satan hateth, and hate what he loveth. Naturally we are wondrous prone to this sin, and therefore idolatry is reckoned as a ‘work of the flesh,’ Gal. v. 20. Man naturally hath a corrupt and working fancy and imagination, which, depending upon sense, formeth fleshly conceptions and notions of God; and therefore are we so prone to err in this worship. It is not needful, I hope, to speak to you of paganish and popish idolatry; let me only now dissuade you:—

First, From making the true God an idol in your thoughts, by forming apprehensions unworthy of the glory of his essence: Ps. l. 21, ‘Thou thoughtest that I was altogether like thyself.’ Now, thus we do when we conceive him of such a mercy as to hold fellowship with one that continueth under the full power of his sins, so weak as not to be able to help in deep extremities, Zech. viii. 6, of a rigorous and revengeful disposition, as not to pardon injuries and offences upon submission and repentance, Hosea xi. 8, of a fickle nature, so as to fail in his promises, Num. xxiii. 19. Thus it is easy to turn the true God into an idol of our own brains. To remedy this, consider God in his works and in Christ. In his works: Cyril, I remember, observeth, that before the flood we read of no idolatry. Aquinas addeth a reason to the observation, because the memory of the creation was then fresh in their thoughts. Again, look upon God in Christ: you heard before, in Lev. xvii., if they did not bring their sacrifice to the tabernacle, it was called a sacrifice of devils. The tabernacle was a type of Christ. You make God an idol when you worship him out of Christ, for the Father will be honoured in the Son, John v. Therefore, whenever you go to God, take Christ along with you.

Secondly, From setting up any idol against God in your affections. When you set up anything above God in your esteem, especially in your trust, that is an idol. Covetousness is twice called idolatry, Col. iii. 5, Eph. v. 5, because it doth withdraw our affections from God; yea, our care, our esteem, our trust, which is the chiefest homage and respect which God expecteth from the creature. I mention these things because I would speak somewhat to practice, and because Satan is gratified with spiritual idolatry, as well as with that which is gross and bodily.

Obs. 6. From that clause, about the body of Moses, once more observe, that of all kinds of idolatry, the devil abuseth the world most with idolatrous respects to the bodies and relics of dead saints. If you ask why, I answer—Partly because this kind of idolatry is most likely to take, as being the most plausible and suitable to that reverent esteem which we have of those that are departed in the Lord; and so our religious affections become a snare to us: partly because when men become objects of worship and adoration, the Godhead is made more contemptible, and men’s conceits of a divine power run at a lower rate every day: partly because this malicious fiend hopeth this way to beat the Lord with his own weapon, when the bodies and relics of those saints who, by the famousness of their examples, were likely to draw many to God, do as much, or more, withdraw men from him, and superstition doth as much hurt as their example did good: partly because the devil, by long experience, hath found this to be a successful way in the world. Lactantius proveth it, that the idolising of famous men was the rise of all idolatry; and Tertullian, in the end of his Apology, observeth the same, that heathen idolatry came in this way: sub nominibus et imaginibus mortuorum—by a reverence to the images of dead men whose memory was precious amongst them. Ninus, or Nimrod, the first idolater, set up his own dead father, Belus; whence came the names of Baal and Bel for an idol. The teraphim, stolen by Rachel, Gen. xxxi. 35, were the images of their ancestors, whom Laban worshipped. So in the primitive times, before any other idolatry was brought into the church, they began with the tombs and shrines of the martyrs.

Use 1. First, It showeth us the first rise of idolatry, respect to the relics and remains of some men famous in their generations. Satan attempted it betimes, not only among the heathens, but among the people of God; he contended for the body of Moses, that he might set it up for this use; but that which he could not obtain then he hath effected now in the Roman synagogue, by the arms, the legs, the hands, the feet, the pictures of the martyrs. Surely such a known artifice and ancient method of deceit, a man would think, should long ere this have been discerned, but that God hath ‘given them up to believe a lie.’ Well might the antichristian state be called, Rev. xi. 8, ‘Babylon, Sodom, and Egypt;’ that is, Babylon for idolatry, Sodom for filthiness, and Egypt for ignorance and darkness; the same idolatry being practised which was in use in the darkest times of paganism. Heathenism and Popery differ but little, only the names are changed, a new saint for an old heathen idol; their canonising and the heathens’ ἀποθέωσις are much alike; so are their saints and the heathens’ heroes and middle powers: only that the Papists have put many in the calendar which either never were in the world, or else were wicked and traitorous; as our Becket, and St George, an Arian bishop, that so the devil might be doubly gratified—by the shrine itself, and that, by the canonisation of the infamous person, sin might become less odious.

Secondly, It showeth the perverseness of men, who are apt superstitiously to regard the relics of them dead whom they despised living. Moses was often opposed living, and after death likely to be adored; as it is often the condition of God’s people to live hated and die sainted. Vetus morbus est, saith Salvian, quo mortui sancti coluntur, vivi contemnuntur. The Scribes and Pharisees ‘garnished the tombs of the dead prophets, and killed the living,’ Mat. xxiii. 29, 30; and the Jews, in the 5th of John, pretended love to Moses, and showed hatred to Christ. Posterity honoureth them whom former ages destroyed; living saints are an eyesore; they torment the world, either by their example or their reproofs, Rev. xi. 10, Heb. xi. 7; but objects out of sight do not exasperate and stand in the way of our lusts. This fond affection is little worth; those that were ready to adore Moses would not imitate him.

Obs. 7. Again from that he durst not, οὐκ ἐτόλμησε, he had not the boldness to do anything contrary to the law of God, or unbeseeming his rank and ministry. Note, that sin is a hold contest, or a daring of God. Every sin is an affront to the law that forbiddeth it: 2 Sam. xii. 9, ‘Wherefore hast thou sinned in despising the commandment?’ A sinner doth in effect say, What care I for the commandment? I will go on for all that; but a godly man ‘feareth the commandment,’ Prov. xiii. 13. If a law of God standeth in his way, he durst not go forward; he feareth more to break a law than to meet with the devil in all his ruff, or any opposition from the world; this is a holy timorousness: whereas, on the contrary, no such boldness as in sinning; it is not only a despising of the law, but a contest with God himself: 1 Cor. x. 22, ‘Do we provoke the Lord to jealousy? are we stronger than he?’ Will you enter into the lists with God, as if you could make your part good against him? Ezek. xxii. 14. He that sins against light and conscience, he biddeth open defiance to the majesty of God, and his lust and God’s will do contend for the mastery. Let this make us afraid of sin, it is a daring attempt of the creature against his maker, a challenging of God to the combat. Well might the apostle say that the carnal mind is ἔχθρα, ‘enmity against God.’ Rom. viii. 7. Therefore, when you are tempted, consider, What am I now a-doing? Shall I challenge the combat of my maker? draw omnipotency about my ears? An angel durst not: ‘How can I do this wickedness and sin against God?’ Gen. xxxix. 9. Again, it informeth us what is the proper remedy against sin—a holy awe and fear; therefore, the first and chiefest point of true wisdom is made to be ‘the fear of God,’ Prov. ix. 10; so Prov. xiv. 27, this keepeth the soul from daring. Job’s eschewing evil is ascribed to his fearing God, Job i. 1. There are two grounds of this fear—God’s power and goodness.

1. God’s power. Shall we contend with him who can command legions? Surely he will always ‘overcome when he judgeth.’ Rom. iii. 4, and have the best of it at last; and so. this sin will be my ruin. There is a difference between striving with him in a sinful, and wrestling with him in a gracious way; there God will be overcome by his own strength: ‘Command ye me,’ &c., Isa. xlv. 11; but when you have the confidence to contest with him in a sinful way, what will become of you? Ps. lxxvi. 7, ‘Thou, even thou, art to be feared; and who can stand in thy wrath when thou art angry?’ Man may make his part good against man, but who can cope with the Lord himself?

2. God’s love and mercy; that should beget a fear, or an un willingness to displease God: Hosea iii. 5, ‘They shall fear the Lord and his goodness;’ not only abstain from sin (as a dog from the bait, for fear of a cudgel) out of bondage or servile fear, but out of a holy, childlike affection to God, and so do not only forbear sin, but abhor it. It is base and servile when we are moved with no other respects but our own danger. There is a holy fear, which ariseth from grace, and partly of nature: an archangel durst not, that is, the holiness of his nature would not permit him. There is a holy reverent fear, by which we fear to offend our good God as the greatest evil in the world; and it ariseth partly from the new nature, and partly from thankfulness to God, because of his mercy in Jesus Christ.

I have done with this note when I have told you that boldness in sinning resembleth the devil, but a holy fear resembleth Michael. It is devil-like to adventure upon sin without fear and shame. Satan had the impudency to seek to defeat the Lord’s purpose of burying the body of Moses, but the good angel, in opposing him, ‘durst not bring a railing accusation.’ Certainly they that ‘fear neither God nor man,’ Luke xviii. 7, have outgrown the heart of a man, and are next to the devils. Many account it a praise to themselves when they are bold to engage in villanous actions and attempts. Oh! to be ‘presumptuous and self-willed ‘is the worst character that can be given to a man, 2 Peter iii. 10; a stubborn boldness argueth a seared conscience.

Obs. 8. Once more from that, οὐκ ἐτόλμησε, he durst not; that the angels are of a most holy nature, which will not permit them to sin: therefore they are called ‘holy angels,’ Mat. xxv. 31, and the devils ‘unclean spirits.’ In their apparitions they usually came in a garb that represented their innocency; as at Christ’s sepulchre there were ‘two angels in white, the one at head, the other at feet, where Jesus had lain,’ John xx. 12 So to Daniel: chap. x. 5, one appeared, ‘having his loins girt with fine gold of Uphaz,’ with long white robes; gold, to show his majesty; in white robes, as an emblem of purity and holiness: see Acts x. 30. Now this holiness they have partly by the gift of God in their creation. God made them so at the first, which may beget a hope in us men; the same God must sanctify us that made the holy angels: surely he can wash us, though never so filthy, and ‘make us whiter than snow,’ Ps. li. 7. Partly by the merit of Christ, which reached to things in heaven as well as in earth, Col. i. 20, Eph. i. 10. If those places be not cogent, but be thought to intend the glorified saints, yet because they are called ‘elect angels,’ 1 Tim. v. 21, and all election is carried on in and by Christ, Eph. i. 4, it seemeth probable at least that they have benefit by him; yea, Heb. xii. 22, 23, they are made a part of that ‘general assembly’ of which Christ is the head, and so by consequence they are members of the redeemed society; which should encourage us the more to come to Christ. Angels have much of their whiteness from being washed in Christ’s blood; they are preserved in Jesus Christ as well as we, and have their confirmation from him, or else they had fallen with the other apostate spirits.

Again, this holiness is the more increased and augmented:—

1. By their constant communion with God, for their always beholding his face must needs beget the more holy awe and reverence: Michael durst not, &c. It is a great advantage to holiness to set God before our eyes, and to foresee him in all our ways: Ps. xviii. 23, ‘I was upright before thee;’ that is, the thought of his being before God made him more sincere: ‘He that doth evil hath not seen God,’ 3 John 11; that is, hath no acquaintance with him: the good angels, being so near the chiefest good, are at the greater distance from evil.

2. By their continual obedience: ‘They do his commandments, hearkening to the voice of his word,’ Ps. ciii. 20. Exercise perfecteth and strengtheneth every habit. The angels, the more they do the will of God, the more they hate what is contrary to his will. The evil angels grow worse by frequent acts of spite and malice, and the good, angels better by frequent acts of duty. For the first, see 1 John iii. 8, ‘The devil sinneth from the beginning.’ Satan is still a-sinning, and his whole life a continued act of apostasy. So the good angels are always doing;’ they rest not day and night,’ Rev. iv. 8. Surely it will be a matter of great advantage to ‘exercise ourselves unto godliness,’ the greater will be our hatred of sin, and delight in obedience; as on the other side the exercising of the heart unto sin doth much strengthen and increase it, 2 Peter ii. 14. In heaven, where there is continual duty, there is no sin.

Use 1. Let us apply it now.

First, It serveth to humble us. We are the next rank of reasonable creatures, but how do we differ from them? Their natures engage them to holiness, and ours, being corrupted, engage us to sin; their nature will not permit them to sin, and our nature will not permit us to do that which is good, Rom. vii. 21. And yet the angels are ashamed of this their nature; they cover their faces when they behold God’s: Job xv. 14, 15, ‘What is man, that he should be clean? and he that is born of a woman, that he should be righteous? Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight.’ These holy angels, when they compare themselves with God, are abased; and should not we much more? See also Job iv. 19.

Secondly, It serveth to stir us up to holiness. You will say, Where lieth the motive? I answer:—

1. We are bound as well as they. They ‘behold his face,’ and we ‘behold his face in a glass;’ we are under a law as well as they, yea, commanded to observe their pattern: Mat. vi. 10, ‘Thy will be done on earth, as it is in heaven.’ The examples of the saints on earth are no fit copy for us to write after, for there we shall find many of the letters set awry. In their lives corruption is more visible than grace. Therefore Christ giveth us a copy from heaven, that we might aim at the holiness and perfection of the angels. It is but equal that we, who expect to be ‘like the angels’ in glory, Luke xx. 36, ἰσάγγελοι, should be like them in grace now. Many would strive to be as angels for gifts and parts, but not for holiness, for exact purity and cheerfulness and readiness in service, which yet are the things propounded to our imitation. The devil retaineth cunning since his apostasy. To be wise to do evil is to be like the bad angels, not the good. If you would not be cast out with them hereafter, you should not take their copy and example for imitation, but that of the holy angels.