The Beauty and Order of Creation, Discourse 2
CHAP. 1. Of the Creation of Angels, and of their Properties.
Colos. 1.16.
For by him were all things Created that are in Heaven, and that are in Earth, visible and invisible, &c.
THus much of Visible or Corporeal Creatures: now let us speak something of the Invisible or Spiritual; where observe, from the Text, that God Created all Invisible substances. These are called Spirits, or Angels, and all of them (I conceive) have the same natural Essence or Beeing, though in regard of their present moral enclinations to good or evil, there be a wonderfull difference between them.
1. For their nature, they are called Spirits: so the good Angels are called, He hath made his Angels Spirits, Psal. 104. So the evil Angels are often called unclean Spirits in the Holy story of the Evangelists; and in that story of Ahab, 1 King. ult. there is mention made of a lying Spirit. Now in that they have appeared in a Bodily shape, this is no proof that their nature is not spiritual: but this they might do, sometimes by the Lords command, sometime by his sufferance for special ends; for if some excellent Artificers can amaze the minds of others with strange inventions, and artificial performances, how easie is it for these excellent Creatures, even of any matter, Ayr, or Water, &c. to frame shapes for any purpose?
2. For their Original, here you see they were created, as the Text maketh it manifest, but not as many other Creatures, so as to propagate others of their own kind; but all those that now are, we suppose were at first created, and their number shall not be encreased to the end of the World: for the Day when they were created, it is uncertain: some think it was the first Day with the Light, and that is not unlikely; but we must not speak peremptorily where the Scripture is silent: howsoever, both Scripture and Reason do prove that they were made, though the time of their Creation, as well as many other things concerning them be hidden from us, because not necessary for us to know.
CHAP. 2.
THeir Knowledge is either natural, given them at the first Creation, or supernatural by revelation from God, or acquired, and gotten by experience: that they had excellent knowledge at their Creation, there is no question, being made more excellent than Man, who yet at the first had an admirable measure of knowledge given unto him. The knowledge which they have of God, and of his works, is admirable from their very Creation, though yet it is not infinite: it doth not reach to things to come, unless it be indirectly by a consideration of some things present, thereby collecting what will follow, or by seeing things in their causes: otherwise they have no certain natural knowledge of things meerly future; for that is the prerogative of God denyed to the Creatures. But besides this, they have a supernatural knowledge revealed of God unto them, and thus they come acquainted with many things to come, when the Lord is pleased to give them knowledge of them: So the Angel Gabriel knew that Christ should be conceived in the Womb of the Virgin Mary, because the Lord had revealed this to him, and sent him to acquaint her with it: So on the contrary, the lying Spirit knew that Ahab should fall at Ramoth-Gilead, because the Lord had revealed so much to him. Besides this, there is no doubt, but that they have wonderfully encreased their knowledge these many years, which have passed since their first Creation. Consider this, that being Spirits, and not having their understandings dimmed by any gross Vapours arising from the Body, nor interrupted in their speculations by any Bodily pains or sickness, nor being subject to weariness, nor in any sort hindered or disabled by old Age, nor distracted by seeking necessary supplies for the Body (all which are impediments incident to Bodily substances;) and besides all these, have had many thousand Yeares, wherein to increase their knowledge; it is beyond our imagination to think to what an height they are grown by this means. The Apostle sheweth that the holy Angels did encrease their knowledge in the Gospel, by the Preaching of the Apostles. Eph. 3.8. Unto me who am less than the least of all Saints is this grace given, that I should Preach among the Gentiles, the unsearchable riches of Christ; that Men might learn, as he saith, Vers. 9. But this was not all; there were Scholars also of an higher forme in the School of Christ, sc. the Angels themselves. To the intent that now unto Principalities and Powers in Heavenly places, might be known by the Church the manifold wisdome of God. Vers. 10. This may seem strange, that Angels should learn of Men; but this we must know, that it was not Paul, nor any mortal Man, that of himself could teach these immortal Spirits any knowledge which they had not: but it was the Holy Ghost himself▪ who is infinitely above Men and Angels, that spake by the Apostles to the Angels, and out of the Mouths of Men, did teach these glorious Spirits. But there is a great difference in the end of this knowledge, in Angels and Men: for Men must learn the mysteries of grace, both that they may believe and be saved, and also that they may admire, and magnify the riches of Gods grace in the work of Redemption. But the Angels do not learn this, for their own Redemption, who never fell into Sin, and therefore need no pardon, but that they may glorify God, and rejoyce in the Salvation of the Elect. And as God the Son did choose to unite to himself, not the Nature of Angels, but of Man: So God the Holy Ghost did choose rather to speak by Men to the Angels in this mystery, concerning God the Son, (being God and Man) than by the Angels to Men.
Now there is no doubt, but the evil Angels also do learn the Gospel-mysteries, which they also believe, and tremble: they are constant hearers; and it may well be thought, that there is never a Sermon which is likely to bring any danger to their Kingdome, but that some of them are present, though for no good intent: yea, when they hinder others from learning, yet they learn themselves, though they never mean to practise. And as the Angels, good and evil, have increased their knowledge in the mystery of Christ; So (I doubt not, but) they have done the like in other things by their long experience. Now yee must not think there is an essential or natural difference between the good and evil Angels, though they differ exceedingly in regard of moral good or evil, no more than there is between good and evil Men. Peter and Iudas were both Men, though the difference were great in their ends, and in their dispositions.
CHAP. 3.
NOw I come to speak briefly of both these sorts apart: and first of the good Angels (such as all were at the first;) for, as for the evil Angels, they are not so by their Creation; and therefore as they are evil, they are not to be reckoned among the Creatures: we may safely say, that God made no Devils; for though he made those Creatures which now are wicked Devils, yet he made them not Devils, but Holy Angels, excellent and glorious Spirits; but I shall not speak of them here. Now for the good Angels.
1. Consider their perfection, which is both of Nature, and of Grace. The Lord at the first gave them an excellent perfection of Nature, whereby he made them good, perfect, and compleat according to their kind, so that they wanted no excellency, which belonged to created Spirits, and perfect intellectual Natures: So doubtless they had naturally admirable power and strength given them, as appeareth, Psal. 103.20. Bless the Lord yee his Angels, mighty in strength. One Angel invadeth a whole Camp of Souldiers, and in one Night slayeth 185000 Men: their agility, speed and quickness is extraordinary; how swiftly doth the Wind fly through the Ayr, but these Spirits are far more quick and active; and therefore the Cherubins are described with Wings, and so the Seraphims also; yea, they are called a Flame of Fire, in regard of their inflamed love to God. No doubt, they had a fulness of all perfection answerable to their Natures, Power, Knowledge, quickness, perfect holiness, love to God, joy in him unspeakable and glorious; and especially a most happy habitation in the glorious presence of God, and Kingdome of Heaven. To this natural perfection which all Angels had at first, and which the good Angels still have, we suppose must be added a perfection of free Grace, whereby the Lord was pleased to confirm some of them in their first estate, leaving some to themselves, as he might justly have done all: for although the Lord did give natural perfection unto all, yet he was not bound in justice to add his grace of confirmation unto all or any; for that which is of grace, cannot be a due. This I doubt not▪ was done in and through the Son, though not through his Incarnation; not through him as made Man: for as God the Father made all things through his Son; so he doth all his works through him, and especially this work of confirming the blessed Angels in their happiness; and therefore in this respect he is the Head of the Angels also.
II. The number of the Angels is exceeding great: the Scriptures makes mention of many thousands, and there are multitudes employed for the good of the Church in all parts of the World. Howsoever! the number of these Stars of the third Heaven (the blessed Angels) is as uncertain to us, as the number of those Stars which are in the second Heaven: we must therefore leave it to God, as one of his concealed secrets, who telleth as well the number of the Angels, as of the Stars, and calleth them all by their proper Names.
III. As for the Office and employment of Angels, it is:
1. To attend on the Lord, and give him praise: I am Gabriel that stand in the presence of the Lord, said the Angel, Luke 1. So in the Vision of Isaiah, the Angels stood with their Wings, covering their Faces, and singing before the Lord, Holy, holy, holy, Lord God of Hosts, all the Earth is full of his glory. Isai. 6. So in Luke 2. the Angels joyn together in praising the Lord, and in many places of the Revelations.
2. To go at the command of God: and so they are called Angels, that is, Messengers: and the Angels both in the Hebrew and Greek are called Messengers: so Angels were sent to Abraham, to Lot, to the blessed Virgin, to Zachary, to our Saviour: they are ready at a b…ck; as soon as the Lords pleasure is known unto them, they flie at a word.
3. To defend the Church: He shall give his Angels charge over thee to keep thee in all thy ways. Psal. 91.11, 12. They shall bear thee up in their hands, lest at any time thou dash thy Foot against a Stone: So the Angels defended Elisha, against the Host of the Syrians; and there were more with him than against him. Doubtless, the Church of God, and particular Members of it, do receive great assistance, and protection from the holy Angels: and that (as I conceive) not only in regard of outward▪ but also in respect of spiritual Enemies. For I cannot conceive, but that the good Angels should as well suggest good thoughts, as the evil Angels do evil thoughts: and as a Man hath his own corruption, and the temptations of the evil Spirits on the one side to draw him into sin, so I am verily perswaded, that he hath the graces of the holy Ghost, and the assistance of the holy Angels, to help him against sin, and to stir him up to obedience. And as Sathan prevaileth not in tempting us to sin, unless our Corruptions joyn with him: so I conceive, these holy Angels prevail not usually in provoking us to good, unless the grace of the Spirit shall make their perswasions effectual; these things we may conceive by Analogy, considering the practices of evil Angels. And it may be thought, that those restraining thoughts, which many times do bridle the rage of the wicked, so that it breaketh not out against the godly, even then when they have intended, and begun to attempt mischief against them, are cast into their minds by the Angels.— As for the godly, I am perswaded, they are many times directed strongly, by the secret suggestions of the Angels, for the avoiding of dangers, and the obtaining of good: but whether every particular Christian hath one particular Angel, I cannot so well resolve you, though I know some there are, that understand that place of our Saviour, Mat. 18.10. to imply so much; where Christ speaking of young Children, saith; I say unto you, that in Heaven there Angels do always behold the face of my Father which is in Heaven. And here, by the way, you may observe a special charge which the Angels have of Children, helping those which are most helpless: and for my part, I am resolved, that the Angels do especially guard young Children against a multitude of dangers, that they are apt to fall into; yea, that they stand about our Beds, and keep us sleeping; then especially defending us when we are most subject to danger.
4. Their Office also is to execute God's Judgments: so did an holy Angel on Senacherib's Army: so did two holy Angels on Sodom and Gomorrah.
CHAP. 4.
Use 1. HEre meditate upon this excellent work of the All-sufficient Creator, who being an Eternal Infinite Beeing, made these Immortal, but finite Spirits, most like to Himself of all the Creatures that he made; therefore he rather chooseth to call himself by the name of these Creatures [a Spirit] than by any other; although indeed he is more properly called Iehovah, a Beeing in general, than by the name of any Creature in special.
2. Admire him who hath so many glorious Angels to attend him, whereof the least is far more excellent than the greatest Earthly Monarch: admire his Majesty, …ho hath so many thousand glorious ministring Spirits. Admire his Goodness, who notwithstanding the multitude of these, is yet pleased to take poor Men into his service; yea into the number of his Children, to partake of his Inheritance for ever. Think then, if God call me to his service, it is for my good, he needeth me not. He that hath thousands of Angels ready to do his meanest service, needeth not a Worm of the Earth to do his work.
3. In that these Angels are Spirits, and without Bodies, you may be assured, that the spiritual delights and contentments are of all other the most excellent: for the Angels have sweeter delights than all the Earth can afford; and yet no delights of Eyes, of Ears, of Tast, Feeling, Smelling, &c. Nothing whereof the Flesh is sensible; yet these have most abundant fulness of joy. Labour therefore to get above these dull, earthly, sensual delights, and to feast thy Soul with those sweetest, purest, highest contentments of the holy Angels, in enjoying God, and walking with him, so shalt thou have thy Conversation in Heaven.
4. Moreover, let the perfections of the Angels teach thee humility of spirit: let their knowledge keep thee from being proud of thine; let their holiness make thee bewail thy pollutions; their speed and readiness make thee to lament thy backwardness: And as thou prayest, so endeavour to do the will of God on Earth, as these holy Angels do it in Heaven: do it readily and willingly, as they do with winged affections: do it heartily and sincerely, as they: do it universally in all things, and do it spiritually in the power of the spirit, as these blessed spirits, who have no flesh at all to dull them in the work of the Lord.
5. Let the hope of their society in that glorious Kingdome stir thee up to seek this Kingdome; Oh that blessed day, when I shall for ever keep company with so many glorious Spirits: let me despise all fleshly companions in comparison of them.
6. Again, being Creatures, they are not to be worshipped; See thou do it not, saith the Angel to St. Iohn: yet must they be reverenced, as the most excellent servants of God, full of admirable graces; and especially we must reverence them in carrying our selves at all times publickly and secretly, as becometh such as will keep company with the holy Angels: so saith St. Paul; the Woman must not carry her self in unseemly manner, contrary to modesty, Not come with her Head uncovered into the Congregation, because of the Angels, for they are present in the Church-Assemblies.
7. We must take heed (as not to grieve the blessed Spirit of God) so not to grieve these his Ministring Spirits, who as they rejoyce at the conversion of a sinner, so they abhor the obstinacy of a sinner going on in his sins. Doest thou not do those things among thy sinfull companions which thou wouldest be ashamed to do in the sight of some grave and sober Persons? How darest thou then do them before the Angels? Nay, why art thou not ashamed to do them before the very face, and in the presence of God?
8. Be thankfull for that Protection which the Lord giveth thee by these; and with a thankfull heart, bless Him for this Guard in thy Journeys, upon the way, in thy Bed when thou sleepest, in many sudden dangers; and believe assuredly, that thou receivest much good by their means, which thou dost not take particular notice of, that thou escapest many dangers by their help, which thou never fearedst.
FINIS.
End of the text · John Maynard, The Beauty and Order of Creation (1668)