Angelographia, or A discourse concerning the nature and power of the holy angels, and…

Name: Angelographia, or A discourse concerning the nature and power of the holy angels, and…
Author: Increase Mather

Angelographia, or A discourse concerning the nature and power of the holy angels, and the great benefit which the true fearers of God receive by their ministry: delivered in several sermons: : to which is added, a sermon concerning the sin and misery of the fallen angels: also, a disquisition concerning angelical-apparitions. / By Increase Mather, president of Harvard College, in Cambridge, and preacher of the Gospel at Boston, in New-England. ; [Two lines from Hebrews]

:37p. 7–9¶2

2. These Angels are Second Beings, Created Beings; they receive whatever they are, their very Being, and all from another. Some of the Heathen Philosophers, supposed the Angels to be Co-eternal with the Great God. But it is not so, nor is that possible to be true: There can be but one First, but one Eternal Being. It is the Prerogative of the Great God, and of him alone, ⟨p. 8⟩to be from all Eternity, Hab. 1.12. Thou art from Everlasting: that is more than can be said of any Angel in Heaven. It can't be said of them nor of any amongst them, that they are from Eternity: Six Thousand Years ago, there was not one Angel. The Angels are as much beholden to God for their Beings, as the poorest Worm on the earth: He did Create them, or else they would never have been: God made them all out of nothing. By him all things were Created i• Heaven and Earth, things visible, and invisible, Col. 1 16. The Angels are Invisible Things: but the things belonging to the Invisible World, were as truly Created by God, as any of those things in t••s Visible World, which our Eyes behold continually. It is true, the Scripture does not so expressly declare, on what day of the Week the Angels were made, as it does concerning the several sorts of Creatures in this lower World. Nevertheless, it is certain, that it was on one of those six days, in which the World was Created. God made Heaven and Earth, and Sea, and all that in them is, in the space of six days, Exod 20.11. If all the things which are in Heaven, were made in the space of six days, then the Angels were so. The Scripture giveth us to understand, that before the Seventh Day, the Heavens and all the Hosts thereof, were Created, Gen. 2.1, 2. Now the Angels are the Hosts of Heaven. As for this Heaven, that our Eyes look upon, the Stars are the Hosts thereof▪ but as for the Third ⟨p. 9⟩Heaven, which is to men on Earth Invisible, there is an Host belonging to that Heaven; and the Holy Angels are the Hosts thereof: They are called the Hosts of Heaven, Neh. 9.6. Thou hast made the Heaven of Heavens with all their H•st, and the Host of Heaven Worshippeth thee. The Blessed Angels are that Host of Heaven, which does Worship God: And it is also clear from the Scriptures, that the Angels were Created before this Earth, that we now Live upon: and therefore before the Third Day of the Week; for the Earth was made the Third Day.

2. These Angels are Second Beings, Created Beings; they receive whatever they are, their very Being, and all from another. Some of the Heathen Philosophers, supposed the Angels to be Co-eternal with the Great God. But it is not so, nor is that possible to be true: There can be but one First, but one Eternal Being. It is the Prerogative of the Great God, and of him alone, ⟨p. 8⟩to be from all Eternity, Hab. 1.12. Thou art from Everlasting: that is more than can be said of any Ang•l in Heaven. It can't be said of them nor of any amongst them, that they are from Eternity: Six Thousand Years ago, there was not one Angel. The Angels are as much beholden to God for their Beings, as the poorest Worm on the earth: He did Create them, or else they would never have been: God made them all out of nothing. By him all things were Created i• Heaven and Earth, things visible, and invisible, Col. 1 16. The Angels are Invisible Things: but the things belonging to the Invisible World, were as truly Created by God, as any of those things in t••s Visible World, which our Eyes behold continually. It is true, the Scripture does not so expresly declare, on what day of the Week the Angels were made, as it does concerning the several sorts of Creatures in this lower World. Nevertheless, it is certain, that it was on one of those six dayes, in which the World was Created. God made Heaven and Earth, and Sea, and all that in them is, in the space of six days, Exod 20.11. If all the things which are in Heaven, were made in the space of six days, then the Angels were so. The Scripture giveth us to understand, that before the Seventh Day, the Heavens and all the Hosts thereof, were Created, Gen. 2.1, 2. Now the Angels are the Hosts of Heaven. As for this Heaven, that our Eyes look upon, the Stars are the Hosts thereof▪ but as for the Third ⟨p. 9⟩Heaven, which is to men on Earth Invisible, there is an Host belonging to that Heaven; and the Holy Angels are the Hosts thereof: They are called the Hosts of Heaven, Neh. 9.6. Thou hast made the Heaven of Heavens with all their H•st, and the Host of Heaven Worshippeth thee. The Blessed Angels are that Host of Heaven, which does Worship God: And it is also clear from the Scriptures, that the Angels were Created before this Earth, that we now Live upon: and therefore before the Third Day of the Week; for the Earth was made the Third Day.

:38p. 9¶2

And then the Sons of God Shouted for Joy, and the Morning Stars Sang together. Job 38.7. In the Septuagint it is [PANTS ANGELOI,] All the Angels, they were the Sons of God, that shouted for joy, when the Earth was made. It is most probable, the Angels were Created in the same day, that the Light was, viz. in the first day of the Week; Then was the Light Created, and probably the Angels of Light also. The Scripture calls them the Morning Stars. They are Stars, in respect of brightness and glory, and Morning Stars, as being brought forth in the very beginning of the Creation. So then we see, that Angels are Creatures or Second Beings.

And then the Sons of God Shouted for Joy, and the Morning Stars Sang together. Job 38.7. In the Septuagint it is [PANTES ANGELOI,] All the Angels, they were the Sons of God, that shouted for joy, when the Earth was made. It is most probable, the Angels were Created in the same day, that the Light was, viz. in the first day of the Week; Then was the Light Created, and probably the Angels of Light also. The Scripture calls them the Morning Stars. They are Stars, in respect of brightness and glory, and Morning Stars, as being brought forth in the very beginning of the Creation. So then we see, that Angels are Creatures or Second Beings.

:39p. 9–10¶3

3. They are of all Creatures, the most Excellent and Glorious. Man is the most Excellent Creature in this lower World: but he is Inferior to the Angels, and was so in his first and best Estate Psal. 8.5. He was made lower than the Angels. ⟨p. 10⟩Therefore the Scripture doth say of the Angels, that they are the highest Creatures. Eccles. 5.8▪ Solomon saith concerning the great Tyrants, that oppress the Earth, There be Higher than they, an• He that is Higher than the Highest, will regard it▪ God will take notice of it, and He is higher tha• the Angels, who are the highest of Created Beings. They are more like unto God, than an• Creatures are, and are therefore sometimes called Elohim, i. e. Gods, in the Scripture. Psal. 97.7. Worship Him, all ye Gods, that is, all ye Angels, fo• so does the Apostle interpret those words of th• Psalmist, Heb. 1.6. The Angels are styled God• not in respect of Nature, for so there is but on• God; but in respect of similitude. They hav• much of the Image of God in them: Therefore also are they styled, the Sons of God, as in tha• place but now mentioned in Job; so likewise i• Job 1.6. There was a day when the Sons of God disappear before him, and Satan came among them: Th• Sons of God; the Angels are so called, because they resemble God, as Children resemble thei Father. Angels resemble the Glorious God mor than any other Creatures do, and that especially in Four Things.

:40p. 10–11¶1

1. In that they are Spiritual Beings: And therefore like unto God. Joh. 4.24. God is a Spirit▪ Now in as much as God is a Spirit, the more Spiritual any Beings are, the more do they resemble him. The Angels have not such gross Bodies, […] men, and all Creatures in this World have; an• ⟨p. 11⟩therefore it is, that they are Invisible: Angels cannot be seen, though they stand by men: This Assembly is full of them at this hour, yet we see them not; neither can they be felt or discerned, but by their effects and operations. By this argument Christ convinced his Disciples, that he was not a Spirit, but a real Body. When Christ appeared to them after his Resurrection, they were troubled, and thought he had been a Spirit▪ Christ said to them, Behold, my hands and my feet, handle me, see that it is I: a Spirit hath not flesh and bones, as you see me have. Luk. 24.39. You can't handle a Spirit, therefore come and handle me: You may see and feel, that I have a real Body, and that therefore I am not a Spirit, as you fear: And from hence it is, that Angels can come into Houses, when the doors are shut; though there are Bars of Iron upon them, they can pass through them, because they are Spiritual Beings. It is true, the Angels themselves compared with God, are not Spiritual. Hence some of the Ancients were wont to say, that every Creature is Corporeal, that is, comparatively, or in respect of God. Nevertheless, if Angels be compared with other Creatures, they are Spiritual and Incorporeal: Whether they have not Vehicles of a more Spiritual Nature, than the Bodies of other Creatures, is a Philosophical Question, not proper to be here Discussed: But in the Scripture they are called Spirits, in distinction and opposition to Bodies.

:41p. 12¶2

2. They are Immortal, and in that respect resemble the Glorious God. The Lord is styled, the Everlasting God, and the Immortal King: and i• is said of him, 1 Tim. 6.16. that He only hath Immortality: He only hath it originally; He only hath Immortality of himself; but Angels have Immortality by the Gift of God. Although Eternity cannot be affirmed of the Angels; nevertheless, Eviternity, or Immortality may be affirmed o• them. Though they had a Beginning, once they were not,, they shall never cease to be: what they are now, they shall be for ever. An Ange• cannot dye. It is said, that after the Resurrection, the Children of God shall be [ISANGELOI,] Equal unto, or like the Angels, neither can they Dye. Luk. 20.36. They will be made like the Angels, in respect of Immortality, or an impossibility of Dying. An Angel is a Creature that can never Dye. Indeed, God that made them, can annihilate them at his pleasure; but they are not Subjects capable of Death or Dissolution: as not being out of Pre existent Principles. Nor does Nature decay in them, as in Mortal Creatures. Although' they have Lived now for the space of more than Five Thousand Years, they are not subject to any decay of Nature, but are as strong and vigorous, as in the day they were made.

2. They are Immortal, and in that respect resem•ble the Glorious God. The Lord is styled, the Everlasting God, and the Immortal King: and i• is said of him, 1 Tim. 6.16. that He only hath Im•mortality: He only hath it originally; He only hath Immortality of himself; but Angels have Immortality by the Gift of God. Although Eternity cannot be affirmed of the Angels; nevertheless, Eviternity, or Immortality may be affirmed o• them. Though they had a Beginning, once they were not,, they shall never cease to be: what they are now, they shall be for ever. An Ange• cannot dye. It is said, that after the Resurrection, the Children of God shall be [ISANGELOI,] Equal unto, or like the Angels, neither can they Dye.

:42p. 12–14¶3

3. Angels Resemble God in respect of Wisdom and Knowledge. The Lord is a God of Knowledge: He is styled, The only wise God. In that respect, Angels are most like to him; they have a wonderful ⟨p. 13⟩measure of Wisdom and Knowledge. Davids extraordinary Wisdom, is expressed, by saying, That he was wise, according to the wisdom of an Angel of God, to know all the things on the Earth. 2 Sam. 14.20. An Angel of God knows all the things on the Earth; such Wisdom have they. The most knowing man in all the World, knows little or nothing comparatively to what an Angel knows. It is said, concerning the time of the Day of Judgment, Of that Hour knows no man, no, not the Angels in Heaven, Math. 24.36. intimating, that the Angels of Heaven, have a far greater knowledge, than men have. Adam, before sin darkened his understanding, had a greater measure of knowledge, than any man in the World since hath had; but his knowledge was short of the Angels. Hence, the Devil tempted our first Parents with that, If you eat the forbidden fruit, you shall be like unto Elohim, like Gods, h. e. like Angels, say the Jewish Interpreters on those words, Gen. 3.5. The Angels are great Philosophers: they know the Principles, the Causes, the Nature, and Properties of every Creature in the World. They are great Statists: they know all the affairs of State in this World. In Dan. 10.13. The Angel said, I remained with the King in Persia: that Angel knew all the State affairs, of all the Kingdoms of the whole World. They have a Wonderful Natural Knowledge and Wisdom in them, and their knowledge is increased very much by Experience. They have had above five thousand ⟨p. 14⟩years experience, which hath added to their knowledge. And they have a greater measure of Revealed Knowledge, than men may pretend unto. They know the Scriptures, better than any man in the World. They have a deeper insight into Scripture Mysteries. Hence the Angel said to Daniel, Chap. 10.21. I am come to show thee, that which is noted in the Scriptures of truth. They know what things are in the Scripture, and can give the sense and meaning of them. They are more knowing in the Counsels of God, more privy to the Counsels of Heaven, than any men on the earth are. And they know what will befall some men and women many years before the things come to pass, yea, before such Persons are born,

:43p. 14–15¶3

Hence they are compared to living Creatures full of eyes behind and before, Rev. 4.6. Because they are full of Knowledge and Wisdom. They are said to have eyes behind, because they know what is past. No such Historians in the World, as the Angels are: they can give an account of all that has happened in the World, for these five thousand years· They ••ve eyes before, inasmuch as they can see forward a great way. As for future things, they have a wonderful sight into them: and as for futurities, which they don't know certainly, they can give such Conjectures, as men cannot reach unto. And God reveals more to them, then He does to men: and has oftentimes revealed future things to men, by the Ministry of His Angels: so that in respect ⟨p. 15⟩of Knowledge, the blessed Angels have an Eminency of the Divine Image in them.

:44p. 15

Lastly, They are like to God in respect of Holiness. The Image of God is in Holiness especially. Exod. 15.11. He is Glorious in Holiness. God is Infinite Holiness. 1 Sam. 2.2. There is none Holy as the Lord. Hence the more holiness is in any, the more like to God are they: this is true concerning the blessed Angels, they are the most holy Creatures in all the World: They are styled in the Scripture, the Holy Ones, Dan. 4.17. and Holy Angels. When Christ comes to Judgement, all the Holy Angels shall come down from Heaven with Him. Math. 25.31. Therefore are they in the Scripture said to be, Angels of Light, 2 Cor. 11.14. Because of the light of Holiness, in which they were Created: and in that light and life do they still abide. The Elect Angels never did sin against God. Hence, when they have appeared unto men, usually they did seem to have bright Apparel, and Garments as white as Snow, and like unto the light as an Emblem of their Innocency, Purity, and Holiness. Dan 10.5. Math. 28.4. Act. 10.30. These things show, that the blessed Angels are of all Created beings the most Glorious.

:45p. 15

PROPOSITION. II. That there is an Order among the Angels of Heaven.

:46p. 16–17

This is implied in the Text before us, which compares the Angels unto an Army: that shows there is an Order among them. Though for men to take upon them to declare the particulars of that Order; or to show by what Laws the Invisible World is Governed, is presumption, and sinful Curiosity; such are condemned by the Apostle, as intruding into those things, which they have not seen. There is a Book, which passeth under the counterfeit name of Dionysius the Areopagite ▪ wherein the Author ventures to describe the Celestial Hierarchy, as if he had Lived and Conversed many years among them; pretending that there are nine distinct Orders amongst the Angels of Heaven. He has taken his Notions partly from the Jews, and partly from the Pythagorean and Platonic Philosophers. But we may not assert any thing in Subjects of this nature, beyond what we have Scripture Light for. Now though the Holy Angels may, for ought any thing that the Scripture declares to the contrary, be all Equal in respect of Nature; it is certain, that some are in respect of their Office, and Employment superior to others. There are some, who are as Captains and Leaders, and others follow them, according as God is pleased to Employ them: It is said in the Text, The Angel of the Lord Encampeth round about them that fear him. One Angel cannot make a Camp, but many Angels under the Conduct of one, under one as a Leader, may do it, and they do ⟨p. 17⟩do it. Hence the Angel which came unto the Shepherds, and brought them the Tidings of the Birth of Christ, said, I bring you glad Tidings, Luk. 2. and in v. 13. it is said, that there was with the Angel, a Multitude of the Heavenly Host Praising God. So that there was an Host, a Multitude of Angels, who were under the Conduct of one Angel. That there is a distinction among the Angels, in respect of Office, and that some are Superior to others, is clear from that Scripture, in Col. 1.16. where the Apostle speaking concerning the Creatures in the Invisible World, doth distinguish them into Thrones, Dominions, Principalities, and Powers. Now Thrones are Superior to Dominions; Dominions to Principalities; and Principalities to Powers: The words allude to Earthly Governments. In Civil Polities, Kings or Vice-Royes sit upon Thrones, Dukes and Princes, are called Dominions;

:47p. 17–19

Governors Commissioned by them, and set over particular Provinces, are called Principalities; and Inferior Magistrates are called Powers: The Abstract is put for the Concrete. So that from these Expressions we may gather, that there is an Order among the Angels of Heaven. Hence also the Scripture speaks expressly, not only concerning Angels, but Arch-angels; these are styled in the Scripture, Hasarim Harishonim, Dan. 10.13. Not only Princes, but Chief Princes. We have the names of one or two of the Arch-angels mentioned in the Scripture: One of them is named Michael; He is the ⟨p. 18⟩great Prince amongst the Angels. Dan. 12.1. Of him does Jude speak in the 9th. verse of his Epistle. Some […] thought, that by Michael, Christ is meant; but that c••not be, for it is said, He durst not bring a railing Accusation, when disputing with the Devil. It is true, Christ cannot Sin, because of the Holiness of his Nature; but it would be an harsh expression, to say of the Eternal Son of God, that he dare not Sin: therefore Michael is a Created Angel. Christ is no• any where called an Arch angel, but plainly distinguished from the Arch angel, 1 Thes. 4.16. This Michael seems to be the chief of all the Angels, and of all the Arch-angels of God: and therefore He is said to be, not only an Arch-angel, but the Arch angel; and is called the Great Prince, as in the Scripture but now quoted in Daniel. These Arch angels are supposed to be seven in number: they seem to be signified by the Seven Lamps, that Burned in the Temple before or over against the Mercy-Seat, which wa• the Throne of God. Zech. 4.10. Hence John speaks of Seven Spirits of God, which are the eyes, and the horns of the Lamb, Rev. 5.6. It is harsh to interpret the words, as many do, of the Eternal Spirit of God; or to say of him, that He is not only the Eyes, but the Horns of the Lamb, i. e. of Christ, considered as man, or as one that has been Slain: The Eternal Spirit of God is not inferior to the Lamb that was Slain; but the Angels are, and the Arch-angels are. All the

:48p. 19

These seem to be the general Inspectors of the whole World, and thence are said to be Sent forth into all the Earth.

:49p. 19

PROPOSITION III.

:50p. 19–20

The Angels are at Gods Dispose. Ezek. 1.12. It is said, Whither the Spirit went, the Living Creatures went. The Angels are not at their own Dispose, but follow the direction of the Eternal Spirit; and are therefore styled, The Angels of the Lord, Angels of God, and Spirits of God. An Angel is sometimes in the Scripture called, The Spirit of the Lord. It was said to Elijah, The Spirit of the Lord shall carry thee whither I know not. 1 King. 18.12. And concerning Philip, that the Spirit of the Lord caught him away, Act. 8.39. That Spirit of the Lord seems to be an Angel of the Lord, the same that spake to Philip, v. 26. They are Spirits, whom God has made, and employs, when, and where, and about what business He pleaseth. The Great God is the Lord of Angels: He is their General, and they are his Soldiers and Servants: He is on that account especially, said to ⟨p. 20⟩be, The Lord of Hosts, for that the Angels, The Hosts of Heaven, are under His Command, and all disposed of by him: They are his Messengers and Ministers. The word Angel, signifies a Messenger, from the Greek word [ANGELLEIN,] which signifieth to send on a Message: So the Hebrew word [MALAK,] comes from Laak, Legavit. They are the Legates of Heaven: When God hath any Service for them to do, any Errand to send them upon, they are most ready to obey; they hearken, and wait for the word to proceed out of the mouth of God, that so they may dispatch, what He shall see meet to employ them about. Psal. 103.20. Ye his Angels, that do his Commandments, hearkening to the voice of his Word: Ye Ministers of His, that do His pleasure. The greatest of them stand before God, ready to do what He shall Command them: and therefore Gabriel, (who seems to be an Arch angel) said unto Zechary, I am Gabriel that stand in the Presence of God. Luk. 1.19. As a Servant stands in the presence of his Master; a Servant goes the Errand that his Master has sent him about, and then returns, and stands before his Master, and waits his pleasure, to know what he would have him do next. Thus it is with all the Angels of Heaven; God sends them into the World to do the Work He appoints them unto, they do it, and return, and then stand ready to hear what He shall Command them next.

:51p. 20

These things the Scripture makes clear unto us.

:52p. 21

Thus you have seen the Doctrine Explained and Confirmed.

3. Angels Resemble God in respect of Wisdom and Knowledge. The Lord is a God of Knowledge: He is styled, The only wise God. In that respect, Angels are most like to him; they have a wonderful ⟨p. 13⟩measure of Wisdom and Knowledge. Davids extraordinary Wisdom, is expressed, by saying, That he was wise, according to the wisdom of an Angel of God, to know all the things on the Earth. 2 Sam. 14.20. An Angel of God knows all the things on the Earth; such Wisdom have they. The most knowing man in all the World, knows little or nothing comparatively to what an Angel knows. It is said, co••erning the time of the Day of Judgment, Of that Hour knows no man, no, not the Angels in Heaven, Math. 24.36. intimating, that the Angels of Heaven, have a far greater knowledge, than men have. Adam, before sin darkned his understanding, had a greater measure of knowledge, than any man in the World since hath had; but his knowledge was short of the Angels. Hence, the Devil tempted our first Parents with that, If you eat the forbidden fruit, you shall be like unto Elohim, like Gods, h. e. like Angels, say the Jewish Interpreters on those words, Gen. 3.5. The Angels are great Philosophers: they know the Principles, the Causes, the Nature, and Properties of every Creature in the World. They are great Statists: they know all the affairs of State in this World. In Dan. 10.13. The Angel said, I remained with the King in Persia: that Angel knew all the State affairs, of all the Kingdoms of the whole World. They have a Wonderful Natural Knowledge and Wisdom in them, and their knowledge is increased very much by Experience. They have had above five thousand ⟨p. 14⟩years experience, which hath added to their knowledge. And they have a greater measure of Revealed Knowledge, than men may pretend unto. They know the Scriptures, better than any man in the World. They have a deeper insight into Scripture Mysteries. Hence the Angel said to Daniel, Chap. 10.21. I am come to shew thee, that which is noted in the Scriptures of truth. They know what things are in the Scripture, and can give the sence and meaning of them. They are more knowing in the Counsels of God, more privy to the Counsels of Heaven, than any men on the earth are. And they know what will befal some men and women many years before the things come to pass, yea, before such Persons are born, Dan. 11.6.

Governours Commissioned by them, and set over particular Provinces, are called Principalities; and Inferiour Magistrates are called Powers: The Abstract is put for the Concrete. So that from these Expressions we may gather, that there is an Order among the Angels of Heaven. Hence also the Scripture speaks expresly, not only concerning Angels, but Arch-angels; these are styled in the Scripture, Hasarim Harishonim, Dan. 10.13. Not only Princes, but Chief Princes. We have the names of one or two of the Arch-angels mentioned in the Scripture: One of them is named Michael; He is the ⟨p. 18⟩great Prince amongst the Angels. Dan. 12.1. Of him does Jude speak in the 9th. verse of his Epistle. Some 〈…〉 thought, that by Michael, Christ is meant; but that c••not be, for it is said, He durst not bring a railing Accusation, when disputing with the Devil. It is true, Christ cannot Sin, because of the Holiness of his Nature; but it would be an harsh expression, to say of the Eternal Son of God, that he dare not Sin: therefore Michael is a Created Angel. Christ is no• any where called an Arch angel, but plainly distinguished from the Arch angel, 1 Thes. 4.16. This Michael seems to be the chief of all the Angels, and of all the Arch-angels of God: and therefore He is said to be, not only an Arch-angel, but the Arch angel; and is called the Grea• Prince, as in the Scripture but now quoted in Daniel. These Arch angels are supposed to be seven in number: they seem to be signified by the Seven Lamps, that Burned in the Temple before or over against the Mercy-Seat, which wa• the Throne of God. Zech. 4.10. Hence John speaks of Seven Spirits of God, which are the eyes, and the horns of the Lamb, Rev. 5.6. It is harsh to interpret the words, as many do, of the Eternal Spirit of God; or to say of him, that He is not only the Eyes, but the Horns of the Lamb, i. e. of Christ, considered as man, or as one that has been Slain: The Eternal Spirit of God is not inferiour to the Lamb that was Slain; but the Angels are, and the Arch-angels are. All the ⟨p. 19⟩Angels in Heaven are inferiour to the Man Christ Jesus; and it is by them, that he Exerts his Power, and provides for the Safety of his Church in the World: and therefore are they fitly expressed by that similitude of the Horns & the Eyes of the Lamb. Moreover, those Seven Spirits of God, are expresly called, Seven Angels, Rev. 8.2.

The Angels are at Gods Dispose. Ezek. 1.12. It is said, Whither the Spirit went, the Living Creatures went. The Angels are not at their own Dispose, but follow the direction of the Eternal Spirit; and are therefore styled, The Angels of the Lord, Angels of God, and Spirits of God. An Angel is sometimes in the Scripture called, The Spirit of the Lord. It was said to Elijah, The Spirit of the Lord shall carry thee whither I know not. 1 King. 18.12. And concerning Philip, that the Spirit of the Lord caught him away, Act. 8.39. That Spirit of the Lord seems to be an Angel of the Lord, the same that spake to Philip, v. 26. They are Spirits, whom God has made, and imployes, when, and where, and about what business He pleaseth. The Great God is the Lord of Angels: He is their General, and they are his Souldiers and Servants: He is on that account especially, said to ⟨p. 20⟩be, The Lord of Hosts, for that the Angels, The Hosts of Heaven, are under His Command, and all disposed of by him: They are his Messengers and Ministers. The word Angel, signifies a Messenger, from the Greek word [ANGELLEIN,] which signifieth to send on a Message: So the Hebrew word [MALAK,] comes from Laak, Legavit. They are the Legates of Heaven: When God hath any Service for them to do, any Errand to send them upon, they are most ready to obey; they hearken, and wait for the word to proceed out of the mouth of God, that so they may dispatch, what He shall see meet to imploy them about. Psal. 103.20. Ye his Angels, that do his Commandments, hearkening to the voice of his Word: Ye Ministers of His, that do His pleasure. The greatest of them stand before God, ready to do what He shall Command them: and therefore Gabriel, (who seems to be an Arch angel) said unto Zechary, I am Gabriel that stand in the Presence of God. Luk. 1.19. As a Servant stands in the presence of his Master; a Servant goes the Errand that his Master has sent him about, and then returns, and stands before his Master, and waits his pleasure, to know what he would have him do next. Thus it is with all the Angels of Heaven; God sends them into the World to do the Work He appoints them unto, they do it, and return, and then stand ready to hear what He shall Command them next.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

PROPOSITION. II. That there is an Order among the Angels of Heaven.

PROPOSITION III.