Angelographia, or A discourse concerning the nature and power of the holy angels, and…
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]
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, praesident of Harvard Colledge, in Cambridge, and preacher of the Gospel at Boston, in New-England. ; [Two lines from Hebrews]
Increase Mather 1639–1723printed by B. Green & J. Allen for Samuel Phillips, 1696
[16], 132, 44 p. ; 16 cm. (8vo) · 51k words · Evans 756 · Wing M1181
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
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.
1. In that they are Spiritual Beings: And there•fore like unto God. Joh. 4.24. God is a Spirit▪ Now in as much as God is a Spirit, the more Spi•ritual any Beings are, the more do they resembl• 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 Spi•it, 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 Spi•itual 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.
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.
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,
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.
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.
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.
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;
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
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.
Behold the Majesty of the Great God, who hath such Glorious Creatures as the Angels are, to Wait upon him, and to do His pleasure. God is called by the name of Majesty, in the Scripture: Heb. 1.3. The Right Hand of the Majesty on High, that is, of God. The Majesty of Earthly Kings, appears in their Servants and Attendants, and in the greatness of their Courts; and in special, in that they have Great Ones to attend them: A King hath Lords and Nobles, the greatest in the Kingdom about him, as his Servants. But the Great God the King of Heaven, hath those that are higher than they, and more Attendants, than all the Kings of the Earth have: He hath Thousands that attend Him continually. In Heaven there is a Glorious Court. Psal. 68.17. The Chariots of God are Twenty Thousands, even Thousands of Angels: Nay, there are Millions of them. Daniel beheld, and there were, Thousands of Thousands, and Ten Thousand Times Ten Thousand, that stood before Him. There is none that may be compared with the Great God: Men are not to compare ⟨p. 22⟩with Angels; but Angels are not to compare with God. Psal. 89.6. Who among the Sons of the Mighty can be Likened unto the Lord? There i• none among the mighty Angels of Heaven, tha• can be likened unto him: The most Exalted Angel doth confess this, by his name Michael, which signifies, Who is like unto God? There is none whose Majesty may be compared unto the Infinite Majesty. Angels humble themselves to loo• after men; those glorious Spirits humble themselves, to look after such poor worms of the dust▪ as we are, to watch over us, and to take care o• us continually. But the Great God doth humbl• himself infinitely more to look upon them. Psa•▪ 113.6. The Lord humbleth himself to behold th• things done in Heaven: He humbles himself to loo upon the Angels of Heaven: He chargeth Hi Angels with folly; the Heavens are not pure i His sight: Such is the Majesty of the Great God. Angels are nothing compared with him though the most Glorious of all Second Beings they are but shadows of Being, compared wit God; it is therefore said, There is none beside the
. 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. Altho' 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.
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.
. Because of the light of Holiness, in which they were Created: and in that light and life doe 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.
. These things shew, that the blessed Angels are of all Created beings the most Glorious.
This is implyed in the Text before us, which compares the Angels unto an Army: that shews there is an Order among them. Though for men to take upon them to declare the particulars of that Order; or to shew 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, •hich passeth under the counterfeit name of Dionysius the Areopagite ▪ wherein the Author ventures to describe the Caelestial 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 Platonick 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⟩
doe 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 Multítude 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 Superiour 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;
⟨p. 19⟩
Angels in Heaven are inferior 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 expressly called, Seven Angels, Rev. 8.2.
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.
. The best of Creatures are nothing to him; yea, less than nothing and vanity, Isa▪ 40.17. And the glorious Angels do acknowledge their own Nothingness, when they stand before Him.
Behold the Majesty of the Great God, who hath such Glorious Creatures as the Angels are, to Wait upon him, and to do His pleasure. God is called by the name of Majesty, in the Scripture: Heb. 1.3. The Right Hand of the Majesty on High, that is, of God. The Majesty of Earthly Kings, appears in their Servants and Attendants, and in the greatness of their Courts; and in special, in that they have Great Ones to attend them: A King hath Lords and Nobles, the greatest in the Kingdom about him, as his Servants. But the Great God the King of Heaven, hath those that are higher than they, and more Attendants, than all the Kings of the Earth have: He hath Thousands that attend Him continually. In Heaven there is a Glorious Court. Psal. 68.17. The Chariots of God are Twenty Thousands, even Thousands of Angels: Nay, there are Millions of them. Daniel beheld, and there were, Thousands of Thousands, and Ten Thousand Times Ten Thousand, that stood before Him. There is none that may be compared with the Great God: Men are not to compare ⟨p. 22⟩with Angels; but Angels are not to compare with God. Psal. 89.6. Who among the Sons of the Mighty can be Likened unto the Lord? There i• none among the mighty Angels of Heaven, tha• can be likened unto him: The most Exalted An•gel doth confess this, by his name Michael, which signifies, Who is like unto God? There is none whose Majesty may be compared unto the Infi•nite Majesty. Angels humble themselves to loo• after men; those glorious Spirits humble them•selves, to look after such poor worms of the dust▪ as we are, to watch over us, and to take care o• us continually. But the Great God doth humbl• himself infinitely more to look upon them. Psa•▪ 113.6. The Lord humbleth himself to behold th• things done in Heaven: He humbles himself to loo• upon the Angels of Heaven: He chargeth Hi• Angels with folly; the Heavens are not pure i• His sight: Such is the Majesty of the Grea• God. Angels are nothing compared with him though the most Glorious of all Second Beings they are but shadows of Being, compared wit• God; it is therefore said, There is none beside the•1 Sam. 2.2. The best of Creatures are nothing to him; yea, less than nothing and vanity, Isa▪ 40.17. And the glorious Angels do acknowledg• their own Nothingness, when they stand befor• Him. Isa. 6.2.
