A History of Angels, Table of contents – Errata

A History of Angels · Table of contents – Errata

A Table directing to severall particulars, in the praeceding discours.

THe Introduction.

Pag. 1.

The Coherence, which the words insisted on, have with other parts of the Scripture, whence they are drawn.

p. 2.

The explication of the words.

ibid.

The whole armour.

ibid.

The wiles of the divel.

p. 3.

We wrestle not against flesh & blood. Two things meant by flesh and blood.

ibid.

What meant by Principalities.

p. 4.

What meant by Powers.

ibid.

What meant by Rulers of the darknesse of this World.

ibid.

What meant by spirituall wickednesses

p. 5.

What meant by high places.

ibid.

A Transition, leading into the discours of the nature of Angels in generall.

p. 6.

That the Angels are Creatures. ibid. and

p. 7.

That the Angels are substances, and do really exist.

p. 8.

Whether the Angels be incorporall.

p. 9.

Severall Corollaries, from what hath been spoken of Angels.

p. 10.

Of the mutability or immutability of Angels.

p. 12.

Of the apparitions of Angels.

p. 13.

Of their assumption of bodyes.

ibid.

Why they Assum'd bodyes.

p. 14.

Whether in taking humane shapes, they were true men.

ibid.

Of what their assumed bodyes consisted.

p. 15.

What become of those assum'd bodyes.

ibid.

Whether they really put forth acts of life.

ibid.

Why the Angels make not apparitions, now as formerly they have done.

p. 16.

Coroll. from the immutability of Angels.

p. 17.

From the apparition of Angels seven Coroll.

ibid.

Of the Administration of Angels to us, and the deputations they have from God, concerning us.

p. 19.

Of the doctrine of Angel guardians.

ibid.

That the tutelage of good Angels is the portion onelyonly of the Elect.

ibid.

Whether every elect person, is under the deputation of a particular Angell guardian.

p. 20.

The affirmative is asserted.

ibid.

The saints not so concluded to one Angell, as not to injoy oftentimes the service of many.

p. 21.

When the Angell Guardian begins the execution of his charge.

ibid.

Whether the Angell guardian ever quits the party, committed to his charge.

ibid.

Whether communityes, as well as persons fall under the guardianship of Angels.

p. 22.

The affirmative is probable.

ibid.

Why God useth this ministration and guardianship of Angels towards us.

p. 23.

Foure reasons thereof.

ibid. & p. 24.

Foure Coroll. from the guardianship and tutelage of Angels.

p. 25.

The happines of being a saint in that respect.

ibid.

Also of Churches.

ibid.

1 Cor. 11.10. open'd.

ibid.

Our happines lyes in working as the Angels.

p. 26.

We ought to leade abstracted lives.

p. 27.

Of the power the Angels have over us.

ibid.

Of their power or abilities in themselves.

ibid.

First of their knowledge.

ibid.

Cognitio matutina ad vespertina.

ibid.

Their knowledge, naturall, by revelation, by experience, supernaturall.

p. 28.

The reprobate Angels never saw God as the Elect.

p. 29.

How, or in what manner the Angels know.

ibid.

Comparison of theirs, with our manner of knowing with the difference.

ibid. and p. 30.

What things contribute to vision externall and internall.

p. 29.

The power of knowing, and light by which we know, common to us with the Angels.

p. 30.

Somethings the Angels know by their owne Essence, somethings by intelligible species infused.

ibid.

Whether the Angels know particular things, and what ever is done heere.

p. 31.

How they know things particular.

ibid.

The Angels know the particularities of those committed to their charge.

p. 32.

They are extreamely ingenious at guessing at things more hidden.

ibid.

Corollaries from the knowledge of Angels.

ibid.

Supernaturall knowledge stands the Angels and us in the greatest steede.

ibid.

Other knowledge in respect of the effect, a picture without life.

p. 33.

Of the power of the good Angels upon corporall things.

ibid.

They can do what nature can.

p. 34.

Miracles they cannot worke.

ibid.

What a miracle is.

ibid.

They cannot do things as God in an instant, though in a very shorte space of time.

ibid.

Their power subjected to Gods will.

p. 35.

What power they have upon the fancy and imagination.

ibid.

The great workes they have to do upon us, is upon the innerman.

p. 36.

Being ministring spirits, their ministration is spirituall especially.

ibid.

How the Angels speake to our understandings, and have influence upon our wills.

ibid.

Of their severall wayes of effecting this wherein the way of their ministration to our spirits will appeare.

ibid. and p. 37.38.

The same way of speaking to us waking and sleeping.

p. 36.

Of the use of phantasmes.

p. 37.

Whatsoever an inferiour power can do, a superiour can do it much more.

ibid.

The Alteration of the body by sicknes or otherwise, contributes much to a different apprehension and vision of things.

ibid.

Angels can moove the humours, as also remoove impediments.

ibid.

Angels go a neerer way to worke in conversing with us then men can, and can very presently represent to us what they will.

p. 38.

In what way this is wrought.

ibid.

Severall Corollaries from the former head of the knowledge of the Angels, & their way of communicating themselves to us.

ibid.

In that respect they have great advantages upon us.

p. 39.

They cannot put in new species into the fancy.

p. 40.

Beware of receiving ill impressions, for they are matter to worke on.

ibid.

Gratify and love the Angels for their love and service to us.

p. 41.

We may read their love in its effects.

ibid.

The good Angels, according to their talent and trust lay out themselves for our advantage, and are extreamly communicating to us, but especially to our spirits and inward man.

p. 42.

Prooved by severall reasons.

p. 43.44.45.46.47.

A story of one guided and conducted by an Angel, out of Bodin his first booke of the history of sorcerers.

p. 47.

Objection, What do you leave to Christ and the spirit? Answered.

p. 48.

Coroll. from the administration of Angels.

p. 49.

The Angels an ordinance continually by us.

p. 50.

A spirituall substance assisting proportionable to the divell, who opposeth us.

ibid.

Walke holily in respect of the Angels.

ibid.

Every ordinance valuable, because conveying something from God, therefore should love the Angels.

p. 51.

Reverence the Angels, & learne to converse with them.

ibid.

The whole creation serviceable to man, the Angels not excepted.

p. 52.

The use to be made thereof.

ibid.

Aspire after Angelicall worke.

p. 53.

The second part of this treaty, which is of the evill Angels.

ibid.

Of the sinne of the evill Angels.

p. 54.

Coroll. from thence.

p. 55.

Of the punishment of the evill Angels, and first of the place.

p. 56.

Which admits of a double consideration.

ibid.

The place of the sixt of Iude considered.

p. 57.

The divels not yet in their utmost tearme.

p. 58.

Coroll. from what hath been last treated on.

ibid.

The whole universe of rationall creatures under chaines and bonds.

ibid.

The use to be made thereof.

p. 59.

Of the spirituall punishment of the evill Angels.

p. 60.

Their wound in their will.

ibid.

Their knowledge great.

p. 61.

Their wound in their knowledge.

ibid.

In some respects perfectly blinde.

p. 62.

Their punishment demonstrated from their names and titles.

ibid.

Corollaries.

p. 63.

Dread the spirituall punishment of sinne.

ibid.

This considerable to the saints also.

ibid.

Of the ministery of the evill Angels.

p. 64.

The principall ministery of the evill Angels to tempt and induce to sinne.

p. 65.66.

Whence the evill Angels had power for this ministery.

p. 66.

Why the divels are invested with this ministery by God.

p. 67.

Severall reasons in respect of God.

ibid.

Also in respect of men, & first of wicked men.

p. 68.

Then of the saintes.

p. 69.

Severall Coroll. from hence.

p. 70.

Let the Saints blesse God for their ministry.

ibid.

Wonder not that evill men are so wicked.

ibid.

Do not the divells work.

ibid.

Expect not the present destruction of men extreamly wicked.

ibid.

Be secure on Gods side notwithstanding this ministry.

p. 71.

How the evill Angells operate in order to temptation, and sinne.

p. 72.

Corollaryes from hence.

p. 73.

Whether the divell concurre to the temptation of all sinne.

p. 74.

Men may sinne without the temptation of the Divell, but de facto, usually, he hath a part in all temptations.

ibid p. 75, 76.

Whether usually hath the start herein, our owne corruptions, or the divell.

p. 77.

Severall corollaryes.

p. 78, 79.

How the ministryes of the evill Angells are distributed, whether to vices, or persons.

p. 80.

Corollaryes from the praeceding discourse.

p. 81.

A shame for the saints to give ground and fayle, as others that want their aides.

ibid.

The saints and the wicked fall very differently under the power of the Divell.

p. 82.

Which wayes especially the divells are laid out towards mankinde, in matter of temptation.

p. 83.

The divell would hinder the worship of God, and in order to that, the knowledge of him.

ibid.

The divell amongst his most assured vassalls, pretends to a shap'd and form'd worship, as appeares by the confession of witches.

p. 84.

The divells, the greatest enemyes of Christ and the Gospel.

ibid.

Gospel worship, and Gospell preaching most opposed by the divell, and his instruments.

p. 85.

Coroll. from this.

ibid.

Exalt what the divell opposeth most.

ib.

The Divell exerciseth his ministry especially against the church of Christ.

p. 86, 87.

Some more instances of the Divells usuall martches in the discharge of his ministry.

p. 88.

One, the lusts of the flesh.

ibid.

The excesses of no beasts so great as those of mankind in bodily things.

ib.

This frame infinitly contrary to God, appeares so to be by two things especially.

p. 89, 90.

The Divell where he reignes most absolutely subjects persons to the actuall commission of what ever we call uncleanenes.

p. 90.

The Scripture particularly intitles Sathan to this temptation.

p. 91.

Another beaten path of the divell, pride.

ibid.

That men are which they are to God.

p. 92.

No thing more contrary to God then pride.

ibid.

The imaginations of proud men how scattered by God.

ibid.

The honour and advantage of humility.

p. 93, 94, 95.

Only by pride comes contention, how understood.

p. 95, 96.

Pride makes us contend with our conditions, & with God himself.

p. 96, 97.

How the Divell is intituled to this temptation.

p. 97, 98.

Another eminent temptation of the divels, coveteousnesse.

p. 99.

The seate of this lust the basest spirits.

ibid.

Coveteousnesse extreamely fertill of ill.

ibid. and p. 100.

Why this sinne stil'd Idolatry.

p. 100, 101.

Men of this humour extreamely deluded.

p. 101.

The comfort and injoyment of things is the portion of the saintes.

p. 102.

Coroll. particularly from this last head.

ibid.

Generall Corollaryes drawne from these common roades of temptation.

p. 103.

The misery of sinne lyes in sinning.

ibid.

The happines of a holy spirit.

p. 104.

The divell spinnes his web finer for the saints, but his But and End is the same.

p. 105.

Provocations to fight.

ibid.

The divells power and operation upon us in communicating himself to our understandings, and inward man must be fetcht from what hath been said of the good Angells largely.

p. 36, 37, 38. ibid.

The divell an inveterate enemy, his evill nature ever intended.

p. 106.

His power wonderfully great.

ibid.

The contentions for things of the greatest moment.

p. 107.

The prize of other warres nothing to ours.

p. 108.

A great advantage to fight for a love, and in the presence of a love, and so do we.

ibid.

The third part of the discourse, wherein of the armour fitted for this warre.

p. 109.

No weapons fit for combatt with the divell, but Gods.

ibid.

Lusts will take their turnes, and give place one to another.

p. 110.

Somethings which looke like vertues, are but the ignorance of ill.

ibid.

The incompassing of temptations.

ibid.

Some men strong in the divell, and in the power of his might.

p. 111.

What's intended by foreign.

ibid.

Every one will do a little in Religion.

ibid. and p 112.

Difficulty in Religion lyes in universality, and exactnes.

p. 112.

What our parts are in this combatt.

p. 113.

The more mighty any supreame agent is, the more it intends and fills the instrument.

ibid.

The end and use of the Armour.

p. 114.

Dayes of temptation evill dayes.

ibid.

Things incouraging to fight, the necessity of it, the glory, and pleasure of victory.

p. 115.

Cowards have but the pleasure of Idlenes, and the misery of slavery.

p. 116.

2 Tim. 2.3. open'd.

ibid. & p. 117.

The bonds and restraints that lye upon the divell, are considered for incouragement sake.

p. 118.

The particular peeces of armour, first the girdle of truth.

p. 119.

What meant by this metaphor.

ibid.

What truth is.

p. 120.

The cause of all instability, because men are insincere, or misapprehensive.

ibid.

Men are what they see and judge.

p. 121.

Comfort & joy renders strong, and light the Embleme of joy.

ibid.

The notion of glory begirts, but light & glory runne together.

p. 122.

The divell playes in the darke, and deceives under the vayle of mists and shadowes, in respect of worke and comfort.

ibid.

Corollaryes from this peece.

p. 123.

Converse much with the father of lights, and with the word the booke of lights, and with the saints the subject of light.

ibid.

Helpe our selves by what right sights of things we ever have had.

ibid.

How truth and right sights of things answeres, what ever Sathan can object to our praejudice in this fight.

p. 124.

Sincerity is immixednes.

p. 125.

How love determines and squares every thing to the interest of the object loved.

ibid.

The second peece of armour, the breast-plate of righteousnesse.

p. 126.

Wherein this consists.

ibid. & p. 127.

The first peece respected the end, this the walke of a Christian.

p. 127.

Righteousnes toward God and men, what.

p. 128.

The good Angells fall under the consideration of the object of this righteousnesse.

ibid.

The rule and measure of this righteousnesse in regard of men, self love.

p. 129.

The object of this righteousnes, all, capable of God and happines.

ibid.

How this peece armes the breast.

ibid.

The tremblings and astonishments of those which want this armour.

p. 130.

How Christs righteousnes is to be considered here.

ibid.

The love of God makes lovely Characters and impressions upon us.

p. 131.

What it is to be a new creature.

ibid.

Christ a head of influence.

p. 132.

This Scripture speakes rather of the working of the spirit of God in us, then the imputation of Christ to us.

ibid.

How this peece is to be put on.

p. 133.

Wicked men furnish the divell with weapons to destroy themselves.

ibid.

The third peece of armes fitted for the feete and leggs.

p. 134.

Wherein this armour consists.

ibid.

The notion of it cleared by severall Scriptures.

p. 135.

Also by reason.

p. 136.

Helpes for the obtaining this necessary peece of armour.

p. 137.138.

Corollaryes from this particular.

p. 138.

The Gospell should be administred like it self, like good newes.

p. 139.

The guilty world need such a kinde of administration.

ibid.

We neede much knowledge to discharge our selves in this particular.

p. 140.

Example of great influence.

ibid.

The fourth peece of armes, a shield.

p. 141.

That to be joyned with all the rest.

ibid.

What meant by fiery dartes.

ibid.

Faith repells, and quenches, how.

p. 142.

This above all to be procured.

ibid.

Our natures not perfectly coole since defil'd by originall corruption.

p. 143.

Two fiery darts accompany great sinnes, scil. of lust, and dispaire, as in the example of Ammon.

p. 144.

Example of Spira and Iudas

ibid.

Look on sinnes as you will see them within a few houres.

ibid.

Melancholy and depression of spirit, a temper easily fired to extreamityes.

p. 145.

What kinde of faith is to be oppos'd to fiery darts.

ibid.

And how faith doth it.

ibid.

The combatt by the wisedome of faith changed from our selves to God.

ibid.

This was Davids way.

p. 146.

Faith releives in extremity by out-bidding sights: examples thereof.

ibid.

Both against sinning and dispairing.

p. 147.

Faith suckes down the dew of the spirit, the cooling waters, &c.

ibid.

Beleeve not scantily, nor a little, have not your faith to fetch and spell while the fiery darts are shooting.

p. 148.

The use of faith is as pleasing to God, as the resisting necessary for us.

ibid.

Consider beleeving under the notion of obedience.

p. 149.

Faith not a Priviledge left to the arbitrement of our owne will, but an indispensible duty.

ibid.

Consider the obstruction of faith.

ibid.

The objection from the disproportion between sinne and faith, answered.

p. 150.

God gloryes to effect his great workes by nothing, or things which are as nothing.

p. 151.

Nothing so fenc'd with motives, threats, commands, &c. as the busines of beleeving, which shewes that Gods heart is in it especially.

ibid.

The best salve yee can apply to the wounds of Christ, is beleeving, your sinnes made them, your faith heales them.

p. 152.

Get faith ready against an evill day, a day of fiery darts, yee will then neede coole and quenching liquor which faith drawes down

ibid.

The fifth piece of this armour, the helmet.

p. 153.

What this is.

ibid.

All affections routed in love and acted by it.

ibid.

Love is made visible according as the affection is, it acts by and through.

ibid.

In hope love is in its throne, and appeares most lovely.

p. 154.

Hope considered here not as a flatt and low attendancy, and looking after some good desired, a thing lesse then faith and before it, but as a firme expectation of some future good, which we do already beleeve.

ibid.

Hope a birth, and effect of faith.

ibid.

How this peece doth its work and fitts the head, as an helmet.

p. 155.

The head the principle of action.

ibid.

The end, the simbolicall head.

ibid.

The world holds over our heads infinite things to corrupt us, the holy Ghost wards of all with the helmet of salvation.

ibid.

Our hopes differs from others not only in the object of them, the good things hoped for, but in the bottoming of them by expectation.

p. 156.

All things but spirituall, have no considerable value, but what ignorance and a lye puts upon them.

p. 157.

They are but shadowes, pictures, and dreames of good.

ibid.

Worldly things not absent enough to be the object of hope.

ibid.

Hope misapplyed often ingages to impossibilityes, and so becomes a meere imposture.

p. 158.

Hope is of things difficult, but such as are worthy, and difficult.

ibid.

Coroll. from this piece.

p. 159.

Christian religion wholy founded upon hope.

ibid.

Heavenly hope changes but the time, puts you of to another day for all.

ibid.

The pleasures of this life but for a minute, their fullnes worse then their emptinesse.

ibid.

If our hopes as other mens were here, we were in a worse condition then they for two reasons.

p. 160.

Faith gives things a bottome, and hope is grafted upon it.

ibid.

The hopes of worldly men in respect of the saints, have severall notable defects.

p. 161.

The possessions of worldly men are ballanc…d with uncertaintyes, and their hopes with feares.

ibid.

The happines of heaven lyes in the fixing of joyes by eternity.

ibid.

The joy of our hope is fix'd by faith.

ibid.

What it is to rejoyce in boastings.

p 162.

Men thinke by the determination of their wills, to effect that which godly men do by faith.

ibid.

An extreame vanity in the matter of the hopes of worldly men, as being of things low and meane.

ibid.

The object of our hopes things great.

p. 163.

Our knowledge makes us value our hopes and joy in them.

ibid.

Ioy as a result and concomitant of hope is mighty for battaille.

ibid.

He that rejoyceth not in the hopes of things to come, will rejoyce in vaine hopes, or sensuall inioyments.

ibid.

Objection, if hope bringes in so great and steddy a returne of joy, what place do we leave for sorrow for sinne? Answered.

p. 164.

There is a double use of sorrow for sinne.

ibid

Whilst God loves us, he greeves for our sinnings, and he greeves the more, because he loves us and so should we.

p. 165.

Never greeve without the releefe of hope, and joy.

ibid.

For the degree, why should we not work our selves and our sorrowes as low as afflictions would lay us.

ibid.

We have paynes to conflict with as well as pleasures, hope armes us for them also.

ibid.

We must hold out to the utmost extreamity by the law of warre.

p. 166.

Patience fits for this, but it must be the patience of hope.

ibid.

The praise of patience.

ibid.

Patience would sinke and be opprest, if it were not animated by the activity and livel…nes of hope.

p. 167.

We should use our patience, and releeve our patience, as Christ did by the joyfull sights of hope.

ibid.

Hope proper for doing, as well as suffering.

ibid.

As we can do nothing without hope, so we attempt the greatest things by hope.

p. 168.

Hope and strength stand and fall together.

ibid.

Proov…d by the example and praecept of Paul.

ibid.

Hope animates to all workes.

p. 169.

Particularly it purifyes the heart.

ibid.

The same reason of our being like to Christ, here and hereafter.

p. 170.

Purity oppos'd to bodily and spirituall lustings.

ibid.

To what degree hope must purify.

ibid.

Coroll. from the settling our hopes.

p. 171.

To raise our hopes, we must improove and raise our faith

ibid.

In all compositions something gives the body, faith gives the body and substance to hope.

ibid.

Hope abridges the time of expectation, and lives in an anticipation of eternall joyes.

p. 172.

The last peece of Armes, the sword of the spirit.

ibid.

This is a spirituall weapon.

p. 173.

That, the spirit useth.

ibid.

That, the spirit form…d

ibid.

What meant by the word of God here.

p. 174.

Proov'd to be the Scripture.

ibid.

Christ made use of this weapon against the divel himself, & in others.

p. 175.

Whether the letter or sence be the word meant here.

ibid.

How shall ignorant men know the sence of Scripture.

p. 176.

To have the sword fitted for our use, is our due as well as the sword it selfe.

ibid.

The Scriptures though deepe, are fordable by men holy and diligent.

ibid.

The saintes have a tast proportionable to their spirits, by which they can distinguish of foode.

ibid. & p. 177.

Try all things.

p. 177.

The way to know the will of God, is to do it.

ibid.

Also we must search which is pleasing to God.

ibid.

How it is done.

ibid.

Corollary to incourage to fight.

p. 178

Men are seldome overcome, but when they are of the party.

ibid.

Severall Scripture expressions teaching us to value this sword, the word of God.

p. 179, 180, 181, 182.

All sinne proceeds from ignorance or forgetfullnesse.

p. 181.

The difference of men lyes in the observing, or neglecting, the fullfilling of Gods words in the events of things.

p. 182.

The word gives its owne credit.

p. 183.

To helpe in some guardes for this fight.

ibid.

Sinne is the greatest evill.

ibid.

Severall Scriptures expressing the filthynesse of sinne.

p. 184.

The reason why Christ lay so low, when others could sing.

ibid.

Keepe at the greatest distance from sinne.

p. 185.

This the wisest and safest way.

ibid.

There is a modesty in sinne at first, if it incorporate, it will teare the flesh to get it out.

ibid.

Other heades hinted, but not prosecuted.

p. 186.

Captaine to Captaine, and Armes to Armes, oppos'd.

ibid.

Prayer no peece of these Armes, and therefore not insisted on.

p. 187.

It fastens on the Armes and drawes downe successe.

ibid.

What meant by foreign here.

ibid.

Every thing powerfull in the vertue of an ordinance.

ibid.

The Conclusion.

p. 188.

FINIS.

These principall faults escaped in the printing, the Reader may correct as followeth.

End of the text · Henry Lawrence, A History of Angels (1649)