The History of the Creation, Treatise · Chapter 4

The History of the Creation · Treatise · Chapter 4

p. 62CHAP. IV.

Of the creation of Angels. Their names. They had a beginning: Reasons and Uses. They were all created by the one true God: with Uses. They were made in the beginning of the world. They are Gods first and best creatures: with the Use. They were made in heaven, and to inhabit heaven: Reasons and Uses. Seven Corollaries or Conclusions concerning the Angels.

I Proceed in the next place to the inhabitants or host of the highest heavens, the Angels, which were by the same Word of God in the beginning created together with them; as appeares, Chapt. 2. 1. And howbeit they are not here expresly named by p. 63Moses; yet they are necessarily included in this word, foreign Angels comprehended in the name, Heavens. 1.foreign, the heavens, as may easily be proved, and made manifest by three reasons: First, the Article foreign, is demonstrative, and shewes that there is an Emphasis in this word; and the particle foreign, consisting of the first, and last letter of the Alphabet, is of generall comprehension, and shewes, that by these speciall and most glorious heavens, he means all whatsoever was created with them, and whatsoever was in the creation contained in them, even all the glorious Angels. Secondly, it is a common and usuall 2.thing in the Scriptures, for the Spirit of God, to signifie by the name of the place, both the place and the inhabitants: as for example, Psal. 147. 12. and Jerem. 4. 14. O Jerusalem, wash thine heart. And Matth. 23. 37. Jerusalem, Jerusalem, that killest the Prophets. In these places, by Jerusalem is meant not the city only, but also the inhabitants. And so the name foreign, the heavens, is used to signifie the Angels which were the created inhabitants of heaven, Job 15. 15. where it is said, The heavens are not pure in his sight, that is, the Angels, because many of them rebelled, and lost their habitation, and were stained with sinne. And Psal. 89. 6. And the heavens shall declare thy wonders, O Lord, that is, the heavenly host: Therefore by analogy of Scripture, the Angels may here be understood. Thirdly, what is here meant by 3.the heavens, Moses himselfe sheweth, Chapt. 2. 1. namely, the heavens and the host of them, that is, the Angels, for they are the host of the highest heaven, and so are called, Luke 2. 13. Therefore undoubtedly the Angels are included in the word Heavens.

So then the creation of the Angels coming now the next in order to be handled, I will seeke no further for a Text (though there be some more plain and expresse) but will ground all my Doctrines, concerning the creation and nature of Angels, on this word, taken in that sense which I have here proved; which offers to our consideration five maine and principall points of instruction, unto which all other Doctrines may be reduced, which concerne their nature and creation, and may be as branches comprehended under them.

First, we here learne, that Angels had a beginning, and were not Points concerning them.from all eternity. Secondly, that God created them, and that they were made by that one God and three persons, here called p. 64Elohim. Thirdly, that they were created in the beginning, as the word Bereshith, taken in the most strict sense, signifieth, the first moment of time. Fourthly, that they were created by the first simple act of absolute creation, that is, they were made out of nothing, most perfect and glorious creatures, in an instant. Fifthly, that they were made in and with the highest heavens, and by the law of creation made to inhabit them, as the proper place of their naturall habitation. These are the maine and principall points of Doctrine, which immediately flow from the words. And these, especially the last of them, doth offer to our consideration divers other particular questions, and points of instruction to be handled. As first, seeing they were created in and with the highest heavens, to be the proper inhabitants of them; therefore they are of an heavenly nature, even pure, excellent, and glorious spirits, such as the nature of the place requires, to be suteable inhabitants. And here an occasion is offered to seeke out a true description of Angels, and to enquire after their wisdome, power, and such like properties, wherein they excell, and are like unto God the Creatour, bearing his image. Secondly, hereby are offered to us these points to be handled, and these questions to be discussed, viz. That the Angels are of a finite nature, limitted to their places: Also, whether they are circumscribed, and measured by the place in which they are, or rather definitively in it. And whether, and how they move from place to place, and such like.

Thirdly, the most high and large heavens, compassing about the whole visible world, in and with which they were created, to be the host of them; doe import, that the Angels were created many in number, according to the largenesse of the place, and that they are innumerable, more then mans fraile reason can comprehend.

Fourthly, the highest heaven, being their naturall place, in which they were created, Hence a question ariseth, concerning a being in other places; How they come to be out of heaven, their naturall place, and some of them quite banished out of heaven for ever. And here their mutability and fall comes to be handled; and the distinction of them into good and evill Angels. Thus we see in briefe into what a broad field this short Text doth p. 65lead us, and what large scope it gives us to speake of the Angelicall nature, and the heavenly spirits, the first and chiefest of the creatures of God.

That we may better understand these Doctrines, I will first consider the name of Angels, what it signifies, and how we are to take it in this place.

The name, Angell, comes of the Greek name foreign, which Of their names.signifies a messenger, sent forth from some superiour person, or state, to deliver a message, and to declare the mind of him or them that sent him. The Hebrew name, foreign, which is the name of an Angell in the Old Testament, signifies also a messenger; but yet in a more full and large sense: For it signifies such a messenger, as doth not only deliver and declare a message by word of mouth, but also doth act and execute indeed the will of him that sent him, and doth performe his worke injoyned, as a faithfull minister and servant. And hence it is, that the Hebrew word, foreign, which is derived of it, and is used for the office and worke of an Angell, signifies in generall any thing which serves for the use and ministery of man. And as the signification, according to the Etymology, is generall and large; so the word is used in the Scriptures, to signifie any messenger or minister sent forth upon a message, or some employment, either from God or men. Jacobs messengers which he sent unto Esau, Genes. 32. 3. to worke his peace are called by the name. foreign, Angels. And Num. 20. 14. the messengers which Moses sent from Kadesh unto the King of Edom, are so called, and in Greeke translated foreign. But when Gods messengers are thereby signified, it hath the name Jehovah, or foreign, most commonly added to it.

As for the first signification, we let it passe, as a stranger in this place, where we are to discourse of heavenly Angels; and doe take it in the second signification, for the Angels of the Lord. And being so taken, it is still doubtfull, till it be more particularly distinguished: For in this sense it signifies three sorts of Angels, as the learned have well observed.

First of all it signifies, that chiefe and principall messenger and ambassadour of God, his Son Jesus Christ, who was sent forth as God, in the forme and shape of an Angell and Messenger to the p. 66fathers before his incarnation: And as man, in …u…nesse of time by incarnation, and assuming of mans nature into his person: For, Gen. 48. 16. by the Angell which delivered Jacob, and which he prayeth, may blesse the sons of Joseph, is meant the Lord Christ. And in all places, where the Angell which appeared, is called Jehovah, or was worshipped, God the Son is meant, as Exod. 3. and Zach. 3. there by the Angell Christ is meant, appearing either like an Angell, or in the shape of a man, to fore-shew his incarnation. So likewise, where we reade of the Angell of Gods presence or face, as Isa. 63. 9. Or of the Angell of the Covenant, as Malac. 3. 1. Or of the Archangell, as 1 Thes. 4. 16. Jud. 9. Christ is meant.

Secondly, this word is used to signifie men, by divine inspiration called, and sent from God upon some speciall message, especially the message of salvation, as Job 33. 23. Judg. 2. 1. Malac. 2. 1. and 3. 1. and Revel. 2. & 3.

Thirdly, this word is most frequently and commonly used, to signifie the heavenly spirits created by God, to stand about his Throne in heaven, to behold his face continually; because they are, as by nature fit, so by office ready to be sent on his message, and to doe his will, as Gen. 19. 1. Psal. 103. 20. Matth. 18. 10. In this sense we are to take the word in this discourse of the creation of Angels: For though Christ be the Angell of God, and the great messenger of salvation; and Gods ministers, as they are Gods embassadours, sent by him, are Angels of the Lord: yet they are not Angelicall spirits, created in the first beginning; they are onelyonly Angels by office and calling, not by nature in the creation. OnelyOnly the heavenly spirits, whom God hath made at the first fit to minister, and hath since in Christ appointed to be ministring spirits for the good of them, who are chosen to be heires of salvation in Christ; they are Angels both by nature and office. And they are the proper subject of our present discourse. I proceed to the Doctrines, which I will prosecute in order, as they arise out of this Text.

First, seeing the Angels are included in this word, the heaven; Doctr. 1. Angels had a beginning.hence we may learne, that as the heavens, so the Angels, the host of heaven, had their beginning with the highest heaven, and were not in being from all eternity; which point is farther confirmed by all such Scriptures, as attribute a beginning to all things, and p. 67tell us that they are, and subsist not of themselves, but from God, as Rom. 11. 36. where the Apostle saith, that of God, and through him, and to him are all things: and 1 Cor. 8. 6. But to us there is but one God the Father, of whom are all things, and we for him; and one Lord Jesus Christ, by whom are all things. And Revel. 4. 11. and 10. 6. thou Lord hast created all things, and for thy pleasure they are and were created. And that God, who liveth for ever, created heaven, and the things that therein are. And that in this universality of things created, the Angels are comprehended, the Apostle sheweth most plainly, Colos. 1. 16. where hee affirmes, that all kinds of things visible and invisible, whether they be thrones, or dominions, or principalities, or powers, all were created by him, and for him. But if any shall cavill and say, that though they are of God, and he is the cause and creatour of them; yet it doth not necessarily follow, that they were created in the beginning with the heavens, but from eternity, and as co-eternall effects have their being from God. The next words which follow will cut off this objection, which affirme, that Christ is before all things, and by him all things consist, Verse 17. and therefore they had a beginning after Christ, and were not co-eternall with him.

Reason also confirmes this, drawne from the fall of a great Reason 1.multitude of the Angels: For things eternall, which were, and had their being from eternity, without beginning, and before all times, they cannot fall in time, nor be changed, but abide the same for ever: But a great multitude of the Angels did fall. And the Divell was once one of the most glorious among them, and he with many others, who left their habitation, are reserved in chaines to the last judgement, 2 Pet. 2. 4. and Jud. 6. Therefore they are but creatures, made in the beginning.

Secondly, though Angels are not circumscribed, and measured Reason 2.by a bodily space or dimension; yet they are definitively in place: and where there is no place, there can be no Angell, as I shall shew hereafter. Now before the creation of the heavens, there was no place at all wherein Angels might be, abide and subsist: Therefore before the heavens they were not, but were created with them.

But Angels are called Jehovah, as that Angell which spake to p. 68Obj…ct. 1.Agar, and promised to multiply her seed, Genes. 16. 13. and the Angell, which appeared to Moses in the bush, Exod. 3. 4. and the Angell which rebuked Satan, Zach. 3. 1. And Jehovah is without beginning.

The Angell mentioned in those places was Christ the Sonne of God, the Angell of the Covenant, and so was Jehovah, indeed, the Ansir.creatour of Angels; the words of the severall Texts shew so much: For that Angell saith, I will multiply thy seed: and I am the God of Abraham: Therefore this Objection is of no force.

Angels are called the sons of God Job 1. 6. and 38. 7. Therefore they are of Gods nature and substance, begotten from all eternity; Object. 2.not created with the heavens.

Every son of God is not a naturall son, begotten from all eternity; for men are also called sons of God by creation, regeneration, Answ.and adoption; and yet are not naturall, and co-eternall sons of God. And so Angels are sons: First by creation, in respect of the speciall image of God, in which they were made, and to which they are conformable. Also the good Angels are sons by adoption unto God in Christ their head. But none of them all is the Son of God by nature, as the Apostle testifieth, Heb. 1. 4, 5. that is proper to Christ alone; he onelyonly is the brightnesse of his Fathers glory, and the expresse image of his person: and he onelyonly is called the first-borne and the onelyonly begotten Son of God, John 1. 14, 18. Therefore this Objection is of as little force as the other.

This point serves to shew, that absolute eternity, without beginning, Use 1.is the proper attribute of God; and to communicate it to any other, by holding, that any other besides the one onelyonly true God is eternall, is no lesse then a sacrilegious robbery, and taking from God the honour due to him: For seeing Angels are all created in the beginning, when the heavens were made, and are not from all eternity; much lesse may eternity be attributed to any other, besides the true God.

Secondly, here we see the grosse errour of Papists, who worship Angels, and pray unto them. As also their foule mistaking Use 2. Angels not to be worshipped.and wresting of some Scriptures, & some examples of the Patriarchs, as Abraham, Jacob, and Moses, who did worship the Angels which appeared to them, and spake unto them. For these were p. 69not divers Angels, but the great Angell of the Covenant, Christ the Son of God appearing in the forme of an Angell, who, as he is Jehovah, the true God; so he is called by them who prayed to him, and is worthy to be worshipped and prayed to: but not any of the Angels, which are but creatures, and not Jehovah, can be worthy of this honour which God requires as proper to himselfe.

The second Doctrine hence flowing is, That all the Angels Doctr. 2. Angels all created by God.were created by that one God, and three persons, here called Elohim; and that the Son, together with the Father and the Spirit, is the Lord the Creatour of them: which truth is confirmed also by divers Scriptures, as John 1. 3. where by the Word, the eternall Son, all things are said to be made, and nothing without him. And Colos. 1. 16. all things in heaven and in earth, whether they be thrones, or dominions, principalities, or powers, all are said to be created by him. To which we may adde those places, Psal. 104. 4. Revelat. 4. 11. and 10. 6. where all things in heaven and earth, and by name, the Angels are said to be made by God.

Which point may comfort us with assurance, that Christ is Use 1. Christ is Lord of the Angels.absolute Lord of the Angels: and as he hath a love to us, and a will to help, and assist us; so he hath the Angels, which excell in strength, at his command, alwaies ready prest to doe his will, and to execute his word for our good. The best ground of Lordship and Dominion, which any can have over any things, is the creating and making of them: For it is good reason, that none should have more power over a thing, then he who made and formed it by his owne hand and skill, and gave the whole being to it. And this the Scriptures shew, where they attribute great power and lordship to the potter over the clay, which he formeth, and the vessell which he makes of it, Isa. 45. 9. Jerem 18. 6. Rom. 9. Now this the Lord Christ our Saviour hath over the Angels, as he is their Creatour, in an high measure; for he made them out of nothing by his owne power: And therefore just it is, that all Angels, Principalities, & Powers should ever be subject to him; and that they should not only worship him, Heb. 1. 6. but also should be his ministring spirits, sent forth to minister for the good of them, who are heires of salvation in Christ. In this assurance let us solace our selves, and be of comfort, knowing that the Angels p. 70in heaven are ministers for us, when we are Christs little ones, Mat. 18.Matt 18and they behold the face of our heavenly Father. And let us in this hope harden our faces, and stand with courage before all wicked violent enemies and persecutours. And as we are here assured, that the Angels being created by the Lord Christ, and having him for their head, adding light and holinesse unto them; must needs love us as fellow-creatures and members under the same head, and be ready and willing to help us when God sends them: so we are here admonished to love them as our fellow-servants, under one & the same Lord, and as creatures made in the same image, but more excellent, and by one and the same hand, rejoycing in heaven at our conversion, and turning unto God by repentance.

Here also we are admonished, that we are not to dream or imagine, Use 2.that Christ tooke the nature of Angels on him, though he be called the Angell of the Covenant, and of Gods presence, and the Mal. 3. 1.Mal 3:1Archangell, that is, the Prince of Angels; for an Angell he is called in respect of his office, but by nature he is no Angell, but as different from Angels, as the Creatour and Lord differs from the creature, who is by him created of nothing, and the servant ministring to him.

The third point of instruction is, That the Angels were created Doctr. 3. Angels made in the beginning of the creation.in the beginning of the world, in the first moment of time, by Gods first act of creation. This is confirmed, Job 38. 7. where Angels are called the sons of God, to shew, that he is their father by creation; and also the starres of the morning, to shew, that they were created in the first moment or morning of the creation, with the first light, the highest heavens; and are said to sing together, and to lift up their voice, when God laid the first corner-stone and foundation of the earth; which necessarily implies, that then they were already made, and had a being given before, even with the heavens. Also Psal. 104. 4. where God is first said to make his Angels spirits, and his ministers a flaming fire; and then to lay the foundations of the earth, that is, of the inferiour visible world.

This serves to shew, that Angels and their actions are not so Use.properly measured by time, as the actions of men, and other inferiour creatures: but as they were created in the first beginning, with the first moment of time; so they can remove their presence p. 71into places far distant in a moment, without time, and doe things quickly in an instant, and are swift messengers.

Fourthly, in that the Angels are here included in the word Doctr. 4. Angels are first and best creatures.Heavens, and are said to be created with them in the beginning; Hence we may learne, That the Angels are Gods first creatures, made perfect out of nothing, by the first act of simple and absolute creation. For proofe of this we need no further argument but those Scriptures which affirme, that God made his Angels Spirits, that is, spirituall substances, which are the most perfect of creatures, and come nearest in nature to God, who is a spirit, as Psal. 104. 4. and Hebr. 1. 7. If they had been created out of any matter made before, then they must have been made out of the rude masse, without forme, called earth: For all things which were created not by absolute and simple creation, but out of some thing made before, were created out of the rude masse, the earth; but Angels were not made out of it: for it is the common matter of the visible and inferiour world; but Angels are invisible, and were created to bee inhabitants of the highest invisible heavens: therefore they must needs be the first of Gods creatures made perfect, as the invisible heavens were, of nothing, by the first act of simple and absolute creation.

This discovers to us the excellency of the Angelicall nature, that Use. Excellencie of the Angels.the Angels are Gods master-piece, his first and most perfect worke in all the creation. The rude masse, without forme, called earth, was made out of nothing, imperfect, void, and full of darknesse, and was no perfect creature; but the matter of the visible inferiour mutable world, and all the creatures therein. The highest heavens were also made perfect out of nothing, to be the place of the Angels, the heavenly Spirits; but yet the Angels must be more excellent then they by nature, because they were made to serve for the use of Angels, even to be the place of their habitation. And yet the Angels, those excellent and chiefest of all creatures, are in Christ become our brethren and fellow-servants; yea, they are after a sort made our servants and ministring spirits, sent forth to minister for them, who shall be heires of salvation: Wherefore, as we are by this doctrine stirred up to contemplate with admiration upon the excellency of the Angelicall nature; and to wonder at Gods bounty to us fraile men, inferiour earthly p. 72creatures, in honouring us so farre, as give his glorious Angels to minister for us: So also we are provoked to magnifie, and extoll the infinite excellency of the merits and mediation of the Lord Christ our Redeemer and Saviour, who procured and purchased this honour and dignity for us, that the blessed Angels should minister for our good, who of our selves, and by our sinnes, deserved to be slaves of the Divell, and evill Angels: Wherefore, as Angels grudge not to minister for us; so let not us grudge, but rejoyce to minister for the poorest of the Saints, and the little ones of Christs flocke, our brethren.

The fifth point of Doctrine is, That the Angels were created in and with the highest heavens; and by creation were made to inhabit Doctr. 5. Angels made in heaven, & to inhabit heaven.those heavens, as the naturall and proper place of their being and habitation. This Doctrine is confirmed, first by the expresse words of Moses himselfe, in the first words of the next Chapter, viz. Gen. 2. 1. Thus the heavens and the earth were finished, and all the host of them. In which words he plainly affirmes, That not onelyonly the heavens and the earth, but also all the host of them were thus created and perfectly finished, that is, in that order and maner as he hath before related in my Text, & the rest of this first Chapter. Now in this Chapter we have not one word which can be understood of the creation of the host of the highest heaven, that is, the Angels, but onelyonly these words of my Text, which affirme, that in the beginning, that is, in the first moment, when God began to give being to his first creatures, he created the heavens; that is, the highest heavens distinct from the earth, which was the common matter of all the visible world; and with those heavens the host of them, that is, the Angels, which are the host and inhabitants of them. For it is an usuall thing in the Scriptures, to signifie by the name of a place the proper inhabitants of the place, together with the place it selfe, as I have before shewed by divers examples. Yea, the word heavens is used to signifie the Angels, as I have shewed from Job 15. 15. Therfore it is a thing most clear & manifest, that the Angels were created together with the highest heavens, as the host & naturall inhabitants of them; and those heavens, by the law of creation, are the naturall and proper place of their being and habitation. Secondly, the Scriptures fully prove this point, which call the Angels, the Angels of heaven; as Matthew p. 7324. 36. and Galat. 1. 8. and the heavenly host, as Luke 2. 13. and name the Angels among the hosts of the Lord, which from the heavens, and in the heights sing Halleluiah and praise to him, as Psal. 148. 1, 2. Thirdly, this doctrine is confirmed by divers reasons, grounded on the Word of God.

The first is builded upon the Doctrines before proved by plaine Reason 1.testimonies of holy Scripture, to wit, that the Angels were not from all eternity, but were created by Elohim, that is, the true God, who is one God and three persons, as is plainly restified. Psal. 104. 4. and 148. 5. and Colos. 1. 16. upon this infallible ground I thus argue, That Angels being creatures, created and made by God, must of necessity be created either before the heavens, or in and with the highest heavens; or else together with the Elements, and the creatures of the inferiour visible world, which were all made out of that rude masse called earth, which was without forme, and void. But they were not made before the heavens: For the heavens were made in the beginning, that is, in the first moment, when God began first to make and to give being to creatures, before which beginning there could be no creation of Angels, or any other things. Neither indeed was there any place, wherein Angels could subsist, before the heavens were made. Certainly, no finite creature can subsist in it selfe, without a place in meer nothing; it is proper to God onelyonly to subsist in and of himselfe. Neither were they created together with the earth, and other elements and creatures of the visible world: For it is plainly testified, Job 38. 7. that when God laid the foundations of the earth, and stretched the lines upon it, and laid the corner-stone thereof, then the sons of God shouted for joy, that is, the Angels; for they are called the sons of God, Job 1. 7. and there were no other living creatures then made: Therefore the Angels were undoubtedly created before the earth, or else they could not have shouted and sung together, when the earth was made. David also testifieth, that the Angels were made spirits first, Psal. 104. 4. and after them God laid the foundation of the earth, Verse 5. Therefore it followeth necessarily, that the Angels were created in and with the highest heaven, and are the host and proper inhabitants thereof.

Secondly, that place from which the evill Angels were cast p. 74Reason 1.downe, and did fall, when they sinned, and left their first estate and habitation, is their naturall proper place in which God created them; and they by creation are the proper inhabitants thereof. Now that is the highest heaven: for when some of the Angels, to wit, proud Lucifer, the Divell and his Angels sinned, and left their habitation, as Saint Jude speakes, Jude 6. then they were cast downe to hell, 2 Pet. 2. 4. even from heaven, as the Prophet Isaiah testifieth, Isa. 14. 12. saying, How art thou fallen from heaven, O Lucifer? Therefore undoubtedly the Angels in their creation were made in and with the highest heavens, and had them given for their proper and naturall habitation.

The third reason is drawne from the order which God observed in the creation: For as soone as God had fitted any part or Reason 3.place of the world for the creatures which were to dwell, and to have their being in it; he made those creatures, and replenished the place with them: So soon as the airie heavens were made, and the waters separated from the earth, and place made for the Sun, Moone, and Starres, and for their beames to be stretched out from heaven to earth; then the host of the visible heavens, the Sunne, Moon, and Starres were created and placed in them: And so soon as the sea was fitted for living and moving creatures, God created them out of it; and so likewise when the earth was made to stand out of the waters, and furnished with herbs, plants, and trees, for the use of living creatures, God created birds and beasts; and when it was furnished with all creatures fit for mans use, then he created man, and the woman also an help meet for him: Therefore undoubtedly so soon as he created the highest heavens, the proper and naturall place of the Angels, then and together with those heavens he did create the Angels, which are the heavenly host, and suffered them not to remaine one houre empty, without their furniture and inhabitants.

This Doctrine thus laid downe and proved, besides some speciall use which we may make of it for affection and practice, is a ground and foundation of many other Doctrines concerning Angels, which flow as Conclusions and Corollaries from it, and an occasion of questions to be discussed: First, let me make some briefe application of it, and then proceed to the Doctrines and Questions.

p. 75First, in that Angels were created in and with the highest heaven Use 1. Gods infinite power hereby demonstrated.by Gods powerfull Word, and by his simple and absolute act of creation; this shewes the infinite power and omnipotency of God, that he can make the most excellent, immortall, and glorious creatures, greatest in power and strength, meerly out of nothing by his owne hand immediately. The wisest, and most able and skilfull Artificers and Master-workmen in all the world, and among all the sons of men, doe stand in need of divers helps and instruments for the effecting and perfecting of any good worke, and without them he can doe little or nothing. He must have servants and inferiour workmen under him; he must have good tooles and instruments fitted for his hand, and he must have also good materials to worke upon; for he can frame and make no good worke out of course stuffe, and base metalls: But lo here an admirable Artificer and Work-master, before whom all the art and skill of all creatures is as vanity and nothing. The Lord God, the Creatour and Former of all things, he alone hath made all the world; and he hath not onelyonly made his owne materials, out of which he framed this great fabrick of the visible world, and all this without any instruments or working-tooles; but also hee hath made in a moment, in the first beginning, together with the glorious highest heavens, the Palace and Throne of his glorious and infinite Majesty, the most glorious and excellent of all his creatures, the Angels, and that out of nothing, which are great in power, wonderfull in strength, and admirable in swiftnesse, immortall spirits, able to destroy a whole army of men in a night, and to overturne kingdomes and cities in one day; at whose sight and presence valiant Gideon, a mighty man of warre, and the great Captaine of Israel, was so affraid and astonished, that he cried, Aha, Lord God, I shall die. Zachary, an holy Priest, was stricken dumbe for a time: And the hardy Roman souldiers, which watched Christs sepulchre, were astonished, and became as dead men. Who therefore can sufficiently admire this mighty Creatour? What heart is able to conceive, or tongue to expresse his wisdome, power, and omnipotency? Let us in silence adore him, and tremble and feare before him; not with servile and slavish horrour, but with holy feare and reverence. Let us flee to him for all help, succour, and strength in all distresses; for supply of all our p. 76wants, for guidance and direction in all our waies. If we be assured of his favour, and that he is with us, and on our side, and that we stand for his cause; let us not care who be against us, nor feare what men and Divels can doe unto us. If we want meanes and instruments, let vsus not be dismayed; for he can worke without them. If we want necessary matter, he can make it, or worke without it, and bring things most excellent out of nothing. For this very end, the Lord hath shewed himselfe and his divine power in the creation, and by the creatures, that we might know and acknowledge, love and honour, serve and worship him, and upon all occasions give him the glory due to his name, and tell the people what great and wonderfull things he hath done, and how by his owne arme and power he hath brought great and strange things to passe.

Secondly, this Doctrine serves to discover the errour and falshood Use 2. Confutation of contrary errours.of divers opinions, published and maintained by men of learning: As first, that of Origen, Basil, and other Greek fathers, who dreamed, that the Angels were created many ages before the corporeall and visible world. 2. And that held by some others, That they were created after the creation of Adam. 3. That the creation of Angels is not mentioned by Moses in the history of the creation; but the time thereof is altogether concealed, which is the opinion of Pererius, and of some Fathers and Schoolmen. 4. That opinion of some Ancients, who held, That God by the ministery of Angels created this visible world. This Doctrine proves them all to be vaine dreames and fictions, in that it shewes plainly, by plaine testimonies and solid arguments out of Gods holy Word, that the Angels were created in and with the highest heavens, neither before nor after them; and are the inhabitants and host of those heavens mentioned, Gen. 2. 1. and that expresly by Moses. 5. Also for that opinion of the Popish Schoolmen, and of their Master Aristotle, who hold, that Angels move the spheres of the visible heavens, and guide the severall motions of the Sun. Moon, and Starres; it is in no case to be allowed. For as the Scriptures doe expresly ascribe the creation of all things to God alone, and to his eternall Word and Spirit, and never mention Angels as creators working with God in the creation; but as creatures first made in and with the highest heavens, and rejoycing p. 77at Gods founding of the earth: So they affirme, that in God all things move, and have their being; and he gives the law and rule of motion to the Sun, Moon, and Starres, guides them Job 9. 7. & 37. 12.Job 9:7Job 37:12by his hand, causeth them to rise and set, and brings forth all their host by number, Isa. 40. 26. and 45. 12. And this Doctrine, which teacheth us, that the Angels were made to dwell in the highest heavens, and there they have their residence, not in the spheres of the visible heavens, it overthrowes all such conceipts, makes them vanish like smoak, and drives them away like chaffe before the wind: Wherefore let us all acknowledge, that as God created Angels of nothing by himselfe alone, and did give motion to the heavens; so without help of Angels he doth continue the same motion, and did create all other inferiour things. Let us take heed that we give not Gods glory to any other; but let us confesse, that all thankes for all blessings are due to him; in him things live, move, and have their being; and he turneth about the spheres of heaven by his counsels, that they may doe whatsoever he commandeth them upon the face of the world in the earth, Job 37. 12.

From the use of this Doctrine, I proceed to the Conclusions, which necessarily flow from it.

1. Corollary, or Conclusion.

The first is, That Angels by creation, and in their nature and Angels the chiefest of the creatures.substance are the first and chiefest of all Gods creatures, far more excellent then man in his best naturall being in the state of innocency; this Doctrine floweth necessarily from the former: For first, God in wisdome hath made all things, the best and chiefest 1.of creatures for the best places; and inferiour creatures, for inferiour p…aces, as we see by experience in all things visible: And therefore undoubtedly the Angels, which were created to be the naturall inhabitants of the highest and best place, must needs be the chiefest creatures, and the most excellent in nature and substance. Secondly, those creatures, which God framed in the creation, 2.to dwell nearest to his glorious presence, even with his heavenly Majesty, and to stand before his Throne in the heaven of heavens, must needs be in their nature and substance most excellent, and farre above man in innocency, whose best dwelling was but an earthly Paradise, or Garden furnished with fruits, which p. 78might be eaten up and consumed; and such were the Angels, as the former Doctrine hath plainly proved: Therefore this conclusion necessarily flowes from that Doctrine, and is proved and confirmed by it.

But we have for further confirmation both plaine testimonies and arguments in the holy Scriptures: The royall Prophet David, being ravished with the contemplation of the supercelestiall glory appearing in the secondary beames thereof, which shine in the visible heavens, and in the Sun, Moon, and Starres, cries out in admiration and wonders that God, dwelling in such admirable glory, and having such excellent and glorious company and attendants about him, should vouchsafe to look upon man, or have any regard of him: What is man (saith he) that thou art mindfull of him, or the sonne of man, that thou visitest him? Psal. 8. 4. But in the next words he goeth further, and speaks fully to the point, and shewes, that Christ himselfe, according to his humanity, though conceived and borne most pure and holy, was made lower then the Angels; thou hast made him (saith he) a little, or for a little while lower then the Angels, that is, Christ in the nature of man, which he took upon him; for so the Apostle expounds these words of David, Hebr. 2. 6. And Psal. 103. 20. Yee Angels (saith he) which excell in power. Our Saviour also in the Gospel sheweth plainly, that the Angels in heaven are so excellent in nature and substance, as the elect Saints glorified shall be after the last resurrection; and their most glorious and blessed condition, which farre excels Adam in innocency, shall be like unto the Ange's, Matth. 22. 30. Saint Peter in plaine words saith, that Angels are farre greater then men in power and might, 2 Pet. 2. 11. Saint Paul calls them Angels of light, 2 Corinth. 11. 14, and the Angels of Gods power, 2 Thes. 1. 7. he numbers them with principalities and powers, which farre excell the nature of man, Rom. 8. 38. Whensoever he sets forth the greatest excellency of things created, greater then in men, he doth instance in Angels. as 1 Cor. 13. 1. though I speak with tongues of men and Angels. And Galat. 1. 8. If I, or an Angell from heaven, and 4. 14. Ye received me as an Angell of God, yea as Christ Jesus. In a word, whereas man is an earthly creature, framed out of dust, in respect of his visible part his body; Angels are pure heavenly spirituall substances, framed immediately out of nothing, by the p. 79simple and absolute act of creation. And whereas mans better part, the soule, though it be a spirit; yet was not created a perfect compleat creature, but made to subsist in the body, and cannot be in full perfection without it: Angels are spirits complete and perfect in themselves, without subsistence in any other creature, as shall appeare hereafter. And therefore Angels are by creation, and in nature and substance farre above man in his best naturall estate, even in the state of innocency.

First, this shewes most clearly, that all the love and favour Use 1. The love of God to man hereby commended.which God extends to man in Christ, and in giving Christ to be mans Saviour and Redeemer, by taking mans nature upon him, and making full satisfaction therein to justice for him, and in saving man from hell and damnation, and exalting him to heavenly glory, is on Gods part most free and voluntary, arising meerly and wholly from the good pleasure of his owne will, and not from any merit, worth, and excellency, which he at first created, or since found in mans nature. If the naturall excellency of any creature could procure Gods speciall favour, or deserve his bountie, or move him to shew mercy to any creature which hath sinned, and by sin is fallen into misery; surely, the Angelicall nature should have been more respected of God, then the nature of man: and Angels, being fallen, should more easily have found mercy at his hand. For (as this Doctrine hath proved) Angels are by creation, and in nature and substance the chiefest and most excellent of all Gods creatures, far excelling man in power, might, purity, and being; And yet, when Angels and man were both fallen, and found guilty, charged with folly, and involved in misery, God passed by the Angels, and shewed no mercy to them; neither gave his Son, to take upon him the nature of Angels, and to be their Saviour and Redeemer; but so many of them as sinned, and kept not their first estate, but left their habitation, he hath reserved in everlasting chaines of darknesse, unto the judgement of the great day, 2 Pet. 2. Jud. 6. But for man, who is of lesse worth, and farre inferiour by nature, he hath given his Sonne, to take mans nature upon him, to be incarnate and made flesh, and hath sent him forth in the forme of fraile and sinfull flesh, made of a woman, and made under the Law, and hath delivered him up to a cursed death, and to hellish agonies, pangs, and sorrowes, that he p. 80might redeem this fraile worme of the earth, miserable and sinfull man, from hell and damnation, unto which the Angels which sinned are reserved under darknesse; and to exalt him far above the state of innocency, in which he was created, and his best naturall estate in Paradise, unto the high estate of heavenly glory, with the elect holy, and blessed Angels, which is farre above that mutable state of glory, in which the Angels were first created, and from which so many of them did fali: Wherefore let us admire this free grace of God, and stand amazed at his wonderfull and supertranscendent bounty to mankind. And whatsoever mercy we receive from him in our deliverance from any evill or whatsoever blessing and benefit of bounty and goodnesse in advancing us to this state of grace or glory, let us wholly ascribe it to the good pleasure of his owne free will, and not to any merit in our selves, or any excellency created in our nature. And let no man glory in his naturall wit or wisdome, and knowledge gotten by learning and study, nor boast in his owne strength; but, as it is written, Let him that glorieth, glory in the Lord, and triumph in this, that he knoweth Gods free grace and aboundant mercy in Jesus Christ, and hath the sweet taste and experience of it in his owne soule.

Secondly, this serves to magnifie in our eyes both the large Use 2. And the love of Christ, not taking the nature of Angels, but mans.measure of Gods bounty to his elect in Christ, and also the infinite power and excellency of Christ his mediation, and the dignity and worth of his person, in which hee hath so dignified our fraile nature, by assuming it upon himselfe and uniting it personally to his Godhead; that hee hath exalted it farre above the most glorious and excellent state of the Angels in heaven. That Angels are the best and chiefest of all Gods creatures by creation, and in nature and substance farre more excellent then man in his best naturall estate of innocency, I have proved in this Doctrine. And yet Christ taking upon him our nature, which was far inferiour to the Angels, and uniting it personally to himselfe, as he is the eternall Sonne of God, hath dignified, and exalted, and crowned it with glory and excellency farre above all Angels, Principalities, Thrones, and Dominions, Hebr. 2. 7. so that the holy, elect and blessed Angels exalted above their best naturall estate, to the immutable estate of supernaturall life, immortality and p. 81glory, doe adore and worship him, as David fore-told, Psal. 97. 7. and the Apostle affirmes, Heb. 1. 6. He is the head of all, and they all are made subject to him, 1 Pet. 3. 22. And so wonderfull is Gods bounty to man in Christ and so powerfull and excellent is Christs mediation for the elect of mankind, that by Christs mediation concurring and working together with Gods bounty, according to wisdome, and for the satisfaction of Gods justice, a ready way is made for them into the Holy of holies, the Heaven of heavens: and they are not onelyonly exalted and elevated farre above their best naturall being, unto the blessed state of the glorious Angels; but also the holy Angels, with whom they shine in heavenly glory hereafter in the life to come, are made of God ministring spirits, whom Christ hath procured to minister for their good here in this world in the state of grace; so that upon him, as upon the Ladder in Jacobs dreame, the Angels of God descend from heaven to earth, and ascend from earth to heaven, and doe encamp round about them, to save and deliver them, as David saith, Psal. 34. 7. Yea, and when the evill Angels shall be judged at the last day, they shall through Gods infinite bounty, and for the merit and worthinesse of Christ, be advanced to sit upon Thrones with him, and to judge and give sentence against the Divell, and all his Angels, as wee reade, 1 Corinth. 6. 3. And therefore if wee had the tongues of men and Angels, we are never able to utter or expresse the infinite excellency, worth, and dignity of the person and mediation of Christ, nor sufficiently to extoll, laud, and magnifie the bounty of God to poore mankind in Christ. And here we see that truly verified, which the Prophet fore-told, Isa. 64. 4. And the Apostle proclaimed, 1 Cor. 2. 9. that since the beginning of the world, the eye of man hath not seen, nor his eare heard, neither hath it ever entered into the heart of man, what good things God hath prepared for them that love him.

Thirdly, this Doctrine serves to worke in us a true love, and reverent Use 3. Love and reverence the Angels.respect of the Angels of God, as being the chiefest of Gods creatures, and by nature more excellent then man in his best naturall estate, and great in power, able to help us more then all other creatures, when God offers occasion and opportunity, and gives them charge over us. Every man is bound to thinke better, and more reverently of other men, who are in any gifts p. 82more excellent then himselfe, though they be all of one nature and kind, and of the same flesh and bloud. And God hath put upon the beasts of the field by nature a feare and respect of man, because he is a more excellent creature. Now the Angels are by nature and creation more excellent then man in his best naturall estate; and man in the supernaturall estate of glory, shall be but equall to the elect and holy Angels: And therefore, as we must ever labour to decline that servile superstition, and base will-worship of Angels, which is condemned, Colos. 2. 18. and must beware of giving divine and religious worship to them, which they themselves reject and refuse, being our fellow-servants, and have utterly detested and forbidden, when it hath been offered, as appeares, Revel. 19. 10. and 21. 9. so we must take heed, that we doe not thinke meanly of them, as if they were but our servants, because they minister for our good: For in guarding us, and encamping about us, and in ministring for us, they are not our servants which owe us service; neither have we power to command them, nor ability to requite them for the least service: but they are the servants of God, and of our Lord Christ, and fellow-servants with all Kings, Prophets, and Holy men of God; and as Gods Embassadors, and Princely Courtiers & Ministers, we ought to esteem and respect them, with all love and hearty affection. And, as in all places where there are Embassadors and noble Princes and Courtiers of great Emperours and Monarchs, men will have a care to beare themselves orderly, and to doe all things decently, and will be affraid and ashamed to commit any absurdity, or beare themselves immodestly: So let us in the publick assemblies of the Saints, and in holy congregations of Gods-Church, where Angels are supposed sometimes to guard us, and to over-look us (as the words of the Preacher seem to import, Eccles. 5. 6. and of the Apostle also, 1 Cor. 10. 11.) beare our selves reverently, and beware of all vaine words, filthy behaviour, and beastly drowzinesse and sleepinesse, as if we came to the Church like uncleane dogges for company only, or to lye snorting and sleeping, which is the evill custome and practice of many carnall people.

Fourthly, this Doctrine is matter of comfort to Gods poore despised servants, in that it doth assure them, that the Angels which Use 4. Comfort hereby to the godly.love them, and as friends rejoyce in their conversion; and as guardians p. 83protect and watch over them, are great, excellent, and glorious above all earthly men: And therefore, though the great men of the world scorne and despise them, and among such they can find no favour, help, or defence; yet let them comfort themselves, and rejoyce in this, that he, who is higher then the highest, hath a guard, to whose care and charge he hath committed them; and that not of mighty men, in whom there is no help, but of Angels, which in power, strength, and glory far exceed the most excellent among the sons of men.

2. Corollary.

Secondly, in that Angels were created in and with the highest Angels are heavenly spirits.heaven, to be the naturall inhabitants sutable to the place; hence we may gather a definition of Angels, to wit, that Angels are heavenly Spirits, or pure and entire spirituall substances, created in the beginning by God after his owne image, every one of which is distinct from another by a speciall existence, or proper particular being of his owne, which God hath given to have in himselfe for ever. First, in that Angels were not made and created out of the rude masse, without forme, and void, which is called earth, and the deep, nor of any other matter before made by God; but in the first beginning of all things were created perfect creatures in and with the highest heavens, the lively and proper inhabitants of them: Hence it necessarily followes, that they are pure heavenly spirits, and intire spirituall substances, not parts of any body or person, not compounded of any matter first made, and of a forme thereto added afterwards; and therefore have a proper existence and being, every one in himselfe, which cannot be dissolved, but in respect of second causes remaines immortall: so that this definition, and every branch thereof flowes from the former Doctrine, as a naturall Corollary, or necessary Conclusion. And it doth excellently set forth the nature, and naturall being and properties of Angels, by which they are distinguished from all other things.

First, in that they are called spirits, or pure spirituall substances, 1.this shewes their nature and being, wherein they resemble God, and beare his image, who is the one onelyonly true Jehovah, who hath his essence and being in and of himselfe, and gives essence and being to all things, and by whom all things subsist, as that p. 84name Jehovah signifies, which he assumes as proper to himselfe, Exod. 3. 14, 15. and Isa. 42. 8. and who is a spirit, as our Saviour restifieth, John 4. 24. And by this name spirits, they are distinguished from all bodily creatures.

Secondly, in that they are called pure, intire, spirituall substances, and perfect creatures, which have every one a proper existence 2.and particular being; hereby they are distinguished from the spirits, that is, the soules of men, which are not intire, complete, and perfect creatures of themselves by creation; but are made to be, and to subsist in an humane body, and together with the body to make up a perfect man. Hereby also they are distinguished from the breath of life, and the vitall and animall spirits, which are in living bodies of men, and other living creatures: for they are not pure, perfect, intire creatures, which subsist by themselves, but fraile vanishing parts of creatures, which continually increase and decrease, fade and perish.

Thirdly, in that they are called heavenly spirits, hereby they are 3.distinguished not onelyonly from the spirits created here below on earth in this inferiour world, even soules of men, and all bodily spirits; but also from God, who is a spirit, but not contained in any place, no not in the Heaven, of heavens: but is essentially present in all places, as well in earth as in heaven, as the Scriptures testifie, 1 Kin. 8. 27. and Psal. 139. 8.

Fourthly, in that they are said to be created in the beginning by God, hereby they are distinguished from the absolute essence 4.of God, and from every one of the three persons in one God: for they are not created, but are absolutely eternall, without beginning of being.

Fifthly, in that they are said to be created in the image and similitude of God, this shewes the excellent naturall properties of 5.Angels, that they are living, spirituall, and immortall creatures, indued with knowledge, wisdome, understanding liberty of will, power, strength, and activity to doe and performe great things wisely, justly, and freely, and so to resemble God in his glorious attributes and workes.

Sixthly, in that they are said to be distinguished one from another 6.by a proper and particular subsistence and being, which every one hath by himselfe; this shewes that Angels are not one p. 85common spirit, breathed into the highest heavens, and every one a part of that one spirit; but they are every one a whole substance or person by himselfe, as Augustine saith, Enchirid. 18.Enchirid. ad Laur. cap. 18. 7.

Lastly, in that every one is said to have a proper existence and particular being, which God hath given him to have in himselfe, by which he differs from the rest; this necessarily implies, that Angels are finite, and limited both in their substance and number, and are mutable, not infinite and unchangeable, as God is. This is the definition, which in the severall parts and branches thereof doth fully set forth the nature and naturall properties of Angels. I proceed to the confirmation of the severall parts in order.

First, that Angels are spirits, or spirituall substances, the holy 1. They are spirits.Scriptures affirme most clearly, Psal. 104. 4. and Heb. 1. 7. where it is said, that he maketh his Angels spirits. And Hebr. 1. 14. where they are called ministring spirits. And lest any should thinke or imagine, that Angels are not spirits by nature and creation, but by grace and communion of the Holy Ghost, which is given to the elect Angels in and by Christ, and by which they become holy, and are settled in the immutable state of eternall blessednesse, we have most cleare testimonies in those Scriptures, which call not onelyonly the good and elect Angels spirits, as Act. 23. 9. and the places before cited; but also the evill Angels of Satan, even the Divell himselfe and his Angels, which in respect of their substance which they still retaine, though they have lost their goodnesse and uprightnesse, are still called spirits, as Levit. 20. 27. 1 Sam. 16. 1 Kin. 22. Matth. 8. 16. Act. 5. 16. Ephes. 2. 2. where the Divell speaking in false Prophets, and his spirit of fury in Saul, and of lying in Ahabs Prophets, and his evill Angels possessing divers persons, and cast out by Christ and his Apostles, are called evill and unclean spirits.

Secondly, that Angels are entire and complete spirituall substances, 2. Entire, & complete spirits.and perfect creatures, which have every one a proper existence and being in himselfe, the holy Scriptures prove most clearly by divers reasons: First, by naming some of them by proper and distinct names, as the Angell which was sent to Daniel, Dan. 8. 16. and to salute the Virgin Mary, Luke 1. is called Gabriel. Secondly, by giving them such titles, and ascribing and assigning p. 86to them such offices as belong to none but complete substances and persons, which have a proper and personall existence: as for example, they are called the sons of God, Job 1. 6. and 38. 7. They are called Gods messengers and ministers, as appeares by their Hebrew and Greek names, and by Scriptures, Matth. 4. 11. and Heb. 1. 14. They have the office of watchers and guardians, which have charge given over the elect, and encamp about the righteous, to guard and defend them, and observe and behold the face of God, ready to be at his beck for the defence of his little ones, as appeares, Num. 22. 22. Psal. 34. 7. and 91. 10. Dan. 4. 13. and Matth. 18. 20.

Thirdly, the Scriptures doe plainly shew, that Angels doe willingly and readily, and by themselves performe perfect and complete actions and workes, which none can doe but perfect creatures, which have a proper subsistence by themselves: as for example, that in the first creation as soon as they were created, they did sing together, and lift up their voice, Job 38. 7. that they praise God, hearken to the voice of his word, and keep his commandements, Psal. 103. 20. and 149. 2. that they have appeared and spoken to men, as to Gideon, Judg. 6. to the father of Sampson, Judg. 12. and to Eliah, 1 Kin. 19. that they have comforted Christ in his agony, Luke 22. rolled the stone from his sepulchre, Matth. 28. opened the prison doores, and set the Apostles at liberty, Act. 5. and 12. and have smitten and destroyed thousands of men in a night, as 2 Kin. 19. and rejoyce over sinners which repent.

Fourthly, the Scriptures reckon up Angels not among those inspirations, motions, or affections, which proceed from Gods Spirit, or any other person or substance; but among perfect creatures, and spirituall substances, which live, and move, and subsist by themselves, and not in another substance; and so the Spirit of God speakes of them, Psal. 149. 5. and in all the places, where they are said to come from heaven to earth, and to be sent from God unto men.

The third point in the definition is, That Angels are heavenly 3. Heavenly spirits.spirits, that is, neither made of any bodily substance, nor compounded of any elements, or creatures of the visible world, but of a pure and heavenly nature, made to dwell in the highest heaven, as in their proper and naturall place of habitation, and there p. 87have their continuall residence. This is manifestly proved by the former Doctrine, and also by those Scriptures which testifie, that they alwaies, and continually in heaven behold the face of God, as Matth. 18. 10. and that they are the heavenly host, Luke 2. 13. and Spirits of heaven, Zach. 6. 5. And there they encamping, are in a moment as ready to defend the righteous, and to guard the Church militant on earth, and avenge all wrongs done to Gods little ones, as if they were here present on earth: for in the twinckling of an eye, they can descend from heaven to earth, and deliver the godly, and stay the hand of their enemies, and smite them with death, as we see by the army of Angels coming from heaven, and guarding Elisha, so soon as he called upon God, 2 Kin. 6. and by the Angell of God, which, at the praier of Hezekiah, destroyed all the army of the Assyrians in one night: and at our Saviours praier in his agony, appearing presently from heaven, and comforting him. In a word, our Saviour affirmes, that spirits have not flesh and bones, Luke 24. 39. They cannot be seen with bodily eies, nor felt by bodily hands, as corporall things may be: Therefore Angels, being spirits, are not corporall, nor compounded of bodily elements, but are pure, and invisible, as the Apostle cals them, Colos. 1. 16.

The fourth point to wit, That Angels were created by God in 4.the beginning, and God hath given to them their being, is aboundantly proved in divers Doctrines before: I need not say any more of it.

The fifth point is, That Angels were created in the image of 5. They are like to God. 1. 2.God, and doe in many respects resemble God more then any other creatures: First, in their very substance and naturall being; for as God is a spirit, so they are spirits, yea pure spirits, and in that respect resemble God more then any other creatures. Secondly, as God is absolutely pure and simple; so they are more pure and simple then any other creatures, and have no corporall or visible substance in them. Thirdly, as God is the living God, and even 3.life it selfe; and as he is infinite in wisdome, knowledge, goodnesse, and power, and doth all things freely of himselfe, according to the good pleasure of his owne will; also is in and of himselfe most glorious and blessed for ever, and with him is no variablenesse, or shadow of turning: so Angels are most quick, active, and p. 88lively spirits, the most excellent of all Gods creatures in wisdome, knowledge, and liberty of will, and in all goodnesse, and good will towards men: they are also great in power, and excell in strength, Psal. 103. 20. and are called the blessed and glorious Angels of light; heaven, the place of blisse, is their habitation: And as they are incorporeall spirits, which cannot be dissolved and die, as men doe, when their soules are separated from their bodies, and the whole person is dissolved: so, and in that respect, they are immortall, & do more resemble God, who only hath immortality, then any other creatures doe by nature: All these things, to wit, the lively strength, activity, knowledge, wisdome, free-will, glory, power, and blessed estate of Angels, wherein they were created, the Scriptures doe most clearly testifie and declare, where they affirme, that the Angels doe see Gods face, who is all in all, and that they look into all the mysteries, know the manifold wisdome of God concerning the salvation of the Church, 1 Pet. 1. 12. and Ephes. 3. 10. and have great joy in heaven over sinners which repent; and doe relate great and mighty workes done by Angels, most readily and speedily without delay.

The sixth point is, That Angels are distinct and different among themselves, and one from another, by a proper and particular existence, 6.and being: this I have fully proved in the second branch.

The last is, That Angels are finite in their nature and number, 7. They are finite in nature.and have their bounds and limits; and also are by nature mutable, such as might fall from the first estate, wherein they were created. That Angels are in nature finite, and cannot be in divers places, or in all places at once, is most plaine, both by this, that they are said to be Gods heavenly host, and Angels in heaven, that is, who are confined to heaven for the proper place of their dwelling; and when they are here on earth, are said to be descended from heaven, Matth. 28. 2. and to be here, and not there. That though they are many, and more then man can number, and in that respect are called innumerable; yet that their number is limited, and that God knowes the number of them, cals them by their Heb. 12.Heb 12names, and brings them out by number, the Prophet testifieth, Isa. 40. 26. That Angels are mutable by nature, subject to fall from the state wherein they were created, the Scriptures doe testifie, where they make this Gods property, that hee onelyonly changeth p. 89not, Malach. 3. 6. And with him is no variablenesse, Iam. 1. 17. And where it is testified that God hath charged the Angels with folly, Iob 4 18. And many of the Angels did not keep their first estate, but left their habitation, and by sinning did fall from Heaven and are cast downe to Hell, and delivered into chaines of darknesse, 2 Pet. 2. 4. and Iude 6. And that onelyonly the elect Angels are made holy and immutably blessed by the light which God hath added to them, Iob 4. 18. Thus much for the definition of Angels.

3. Corollary.

The third Corollary is, That the bodily shapes of men, and Of the assumed bodies of Angels.other creatures, in which Angels have appeared, were no parts of their nature and substance, neither were essentially united unto them, but were onelyonly assumed for the present time and occasion, that thereby they might make fraile men see more evidently, and acknowledge their presence and their actions. For the heaven of heavens is not the place of grosse earthly bodies; and therefore Angels, being naturall inhabitants of heaven, have no such bodies personally united; they onelyonly did for a time assume the bodies in which they appeared and performed some actions on earth. The wordes of our Saviour, Luk. 24. 39. shew that Spirits have not flesh and bones. Therefore Angels being spirits have no such bodies united to them as those wherein they appeared.

4. Corollary.

That Angels are confined to the places in which they are, How Angels are in a place.and are in places definitively, though not circumscribed and measured by them as bodily things are; Angels being pure spirits, doe not consist of parts as bodily things doe; neither have they any bodily quantity or dimension, as length, breadth, height, and thicknesse; and so they cannot bee compassed about, nor measured, nor limited by any bodily space; but yet they are definitively in their places, that is, there and no where else; and their substance together with bodily substances may be in the same place; as the whole soule of man is in the whole body, and is wholly in every part of it and no where else, so it is with Angels.

p. 905. Corollary.

Seeing Angels are by creation the proper and naturall inhabitants of the highest heavens, which is a most spacious place, The number of them very great.compassing about the whole visible World, and more large and capacious then all other places; as Solomon doth intimate, 1 Kin. 8. 27. Hence it followeth that the Angels are many in number, more then can be numbred by man, and so in respect of man innumerable. For we must not thinke that God, who in the creation replenished the Sea with fishes, the aire with birds, and the visible heavens with innumerable starres, and the earth with beasts and creeping things; and commanded man to multiply and replenish the earth, wouldleave the bestand most glorious place of all not fully replenished with inhabitants, glorious Angels, who were created at the first in their full number: undoubtedly therefore there must be many, farre more then man can number. And this the Prophet Daniel saw in a vision and testified, Dan. 7. 10. where hee saith that a thousand thousand ministred to the Lord Christ, and ten thousand thousand stood before him. Also in the Gospell wee read that there was a Legion; that is, six thousand divels in one man, Mark. 5. 9. And if there be so many divels, that is, evill Angels in one man; then surely the whole company or multitude of those evill Angels must be many. And the whole company of Angels, in the first creation of which some onelyonly did fall and become Divels, must needs much more bee innumerable. And if that conjecture and opinion of learned men be true, to wit, that the Angels which sinned and were cast downe from heaven, are as many in number as all the elect of mankind which have beene, are, or shalbe to the end of the World; and that they shall fill up the glorious mansions, and supply the roomes and places of the lost Angels; then surely the multitude of all the Angels which God created must needs, bee great and innumerable, farre exceeding our capacity.

6. Corollary.

Sixthly the highest heavens, being the place of rest, and not Their motion wondrous quick.of motion which is proper to visible and corporeall things, and p. 91being the place where God hath appointed that the eternall rest or Sabbath shalbe kept; Therefore the Angels, which were created to bee the naturall inhabitants of those glorious heavens, were not made to move with bodily motion, as bodily creatures doe: their coming from heaven to earth is not a passage through the whole space between heaven and earth. which would require a long time; but, as it is with the mindes and thoughts of men, they are now here exercised about things present, and in a moment of time, in the twinckling of an eye, they are in the remotest parts of the World, or in the highest heavens, and yet passe not through the space betweene: so it may well be, and we may with good reason conceive, that the Angels, which are of a purer and more heavenly substance then our soules, and more nimble and active then the mindes or thoughts of men are by nature; can in a moment bee present here on earth, and in the next moment bee againe in heaven. But howsoever, or by what way soever, they descend and ascend, it is most certaine, that they are the swiftest of all things created; and so much the Scriptures shew clearly in many places, where they describe Angels with wings, and call them Cherubins and Seraphins; yea some one of them with many wings, which are instruments of flying and of swiftest motion, as Gen. 3. 24. Ezech. 10. 1. 19. and 11. 22. and Isa. 6. 2. Also we read that on a suddaine, even in an instant, a whole multitude of the heavenly host have descended from heaven and beene present on earth, Luk. 2. 13. And the Angell of the Lord is said to encampe with an heavenly host round about them that feare God, Psalm 34. 7. not by being here resident and abiding on earth, out of their proper place of abode; but by standing before God in heaven, and beholding his face; that they may bee ready in a moment when hee gives the watch word to present themselves on earth, there to deliver his elect, and to destroy their enemies, as our Saviour doth intimate, Matth. 18. 20.

7. Corollary.

Seventhly, seeing the highest heaven is the proper place of Of the fal… and standing of Angels.Angels, and this is the order which God did set in the creation, that all creatures should keep their station, and not leave p. 92their dwelling; Hence it followes, that it is against nature, and contrary to the order of creation, that many Angels are excluded and shut out of heaven, even all the evill Angels: And it is a thing above nature, even the supernaturall grace and gift of God, and a thing purchased and procured by the infinite power, excellency, and dignity of Christs merit and mediation, that the elect and holy Angels should bee made ministering spirits, and sent forth to minister for them who shall be heires of salvation, as the Apostle saith, Hebr. 1. 14. And here now occasion is offered to discourse about the sin and fall of the Divell and evill Angels; how contrary it was to the law of nature, that they should forsake their station, sin against God, and not stand in the truth, and to the order which God set in the creation; that they should leave their dwelling, and exclude themselves out of heaven, and be cast downe into Hell. Also here is occasion given to shew, that the elect Angels come to minister for the elect through the supernaturall power and efficacy of Christs mediation; & that Christ, by supernaturall grace and benefits given to the heavenly Angels, hath obliged and bound them to himselfe, to obey him as their head, and to minister for the good of his little ones. But these things come more fittly to bee handled after the creation, when wee come to discourse of the confusion of the World by the Divels Apostasie and mans fall; and of the restoring of mankind, and the renuing and perfecting of the World by Christ.

Now these Doctrines thus opened and proved, are of great Vse 1. Comfort by the ministery of Angels.use for comfort and confidence to all the elect and faithfull people of God, in the midst of all troubles which befall them in this life; and when dangers and worldly enemies beset them round about; also for confirmation and strengthening of them against all the assaults, and temptations of the Divell. For if the glorious Angels which are ministering spirits for their good, which also love them, rejoyce at their conversion, watch for their safety, and are their fellow servants under one Lord Christ, be such heavenly, powerfull, and active spirits even by creation; so excellent in strength, so lively, quick, and ready at hand to help in a moment when God gives the watch-word; what need we feare or faint so long as wee cleave to God and sticke to his truth? Hee is a tender and loving father; and Christ our high p. 93Priest hath a feeling of our infirmities and doth pity us; he will be ready to help; and he hath mighty instruments and ministers, even thousands and ten thousand thousands ready to save and deliver us from all enemies, as he did Daniel from the Lyons, and his three fellowes from the fiery furnace. Or, if hee doth not send them to deliver us out of the troubles of this life; yet hee will at our death send his Angels to carry our soules with triumph to heaven, as Eliah was carried up in a fiery Chariot, and the soule of Lazarus is said to bee carried up by them into Abrahams bosome. Wherefore let us not feare either multitude, malice, or might of enemies; but carefully serve God, and confidently rest on the Lord Christ our Redeemer and Saviour.

Secondly, These Doctrines serve to discover divers errours Vse. 2. Confutation of contrary errors.concerning the nature and substance of Angels; as that grosse opinion of Peter Lombard, who held that the Angels are corporeall substances, because the Divell and evill Angels shall suffer the torment, and feele the paines of hell fire, which hath no power but over bodily creatures: Also that opinion of the Gentiles, and Cardanus who held that the Angels were mortall and corruptible creatures; both these are here discovered to be erroneous. For the first is builded on a grosse conceipt, that the fire of hell is elementall and corporcall fire; which, as it burneth and consumeth bodily substances, over which it hath power; so it in time wasteth it selfe, and goeth out: but indeed the fire of Hell is the fire of Gods wrath, which burneth and tormenteth worse then elementarie fire; but consumeth not, neither shall ever be quenched, as our Saviour testifieth. The second opinion is also confuted by these doctrines, which have proved Angels to be spirits or spirituall substances; which, though they may bee stained with sin; yet they cannot bee dissolved, as men are in death by the separation of soule and body; not corrupted, as mens bodies are in the grave; but the evill Angells shall live in eternall torment, and their substance shall never be corrupted and consumed, and the holy and blessed Angels are immortall and shall live in glory for ever, and there shall be no end of their blessednesse.