Christianismus primitivus, or, The ancient Christian religion, in its nature, certainty, excellency, and beauty, (internal and external) particularly considered, asserted, and vindicated from the many abuses which have invaded that sacred profession, by humane innovation, or pretended revelation comprehending likewise the general duties of mankind, in their respective relations : and particularly the obedience of all Christians to magistrates, and the necessity of Christian-moderation about things dispensible in matters of religion : with divers cases of conscience discussed and resolved / by Thomas Grantham ...

SECT. II. Of the Dignity and great number of Angels.

Here the nature of Angels is first to be considered, which is described to be Heavenly, or Spiritual, elevated above all Terrene, or Sublunary things, 1 Cor. 15. 40. For though the Sun, Moon, and Stars, be here more expresly noted for Celestial Bodies, yet I see no reason to exempt the Angels from that Appellation, because of the parity which the Saints shall hold with them, when they shall be endowed with Spiritual Bodies, ver. 44. compared with Mat. 22. 30. However, Heb. 2. 16. For veri∣ly, he took not on him the Nature of Angels, &c. And again, ver. 9. Made a little lower than the Angels, for the suffering of Death; plainly shew, that the Angelical Nature, is Immortal, or such as cannot Die, and therefore dignified in Nature above Mankind, who though by the Pow∣er of God might have lived ever, and shall in the Resurrection be immor∣talized; yet, in respect of his natural Constitution, he is subject to Mor∣tality ab origine.

When the Scripture saith of the Angels, that He (to wit God) ma∣keth his Angels Spirits, his Ministers a flame of Fire, Psal. 104. 4. Hence the Apostle infers both, that they are created, or made, and that they are by nature Spirits, Heb. 1. 7. and thence infers the Godhead of Christ, because he is the Begotten Son of God, and as such in Nature above the Angels, yet admits that they are in a very high state for Creatures.

Again, their Capacity, to be either Visible, or Invisible, shews the sublimity of their Nature, Numb. 22. 22, to 34. For it appeareth not that the visive faculty of Balaams Ass, was more quick than Balaam's, but God would not give him the favour to see the Angel, till he had ma∣nifested his Folly. In this the Angels agree with Spirits, whose pro∣perty is to appear to sight, or to vanish out of sight. What is the pro∣per form of Angels, is hard to determine; yet it is said of them, Ezek. 1. 5. that they have the form of a Man. Although 'tis true, the descrip∣tion there given is full of variety, their appearance was in Humane Form, both in the Old Testament, and the New: Nor have we any account of any Similitude more noble, either in Heaven, or in Earth. And to say they have no Form, is to make them (being Creatures) we know not what; nay, what every Man shall fancy. But certain it is, if we in the Resurrection shall bear the form of Men, as that is not to be doubted, and that we shall be like the Angels of God in Heaven, then they also must be like us, and consequently we shall bear much the same Simi∣litude.

As the Angels are called Living Creatures, so a Query may be made, Whether they subsist by Nutriment, or without? I conceive they have a Nutriment fitted to their Heavenly State, not attended with Necessity; for when it is said, Man did eat Angels food, meaning Manna, which God rained down from Heaven, called also the Bread of the Mighty, Psal. 78. 25. what can we understand less, than that the glorious Angels have a nutriment of that kind? And here again, our parity with the An∣gels in the Resurrection, infers the truth of this, for then shall we have a capacity to eat and drink; for so had our Saviour, though this Ca∣pacity shall be devoid of necessity, for we shall neither hunger nor thirst any more.

The Dignity of Angels, appears in the Epithites given to them, viz. Thrones, Dominations, Powers, Principalities, &c. Which Titles must needs signifie their great Dignities, as the greatness of their Power and Might, as the Apostle hath it, 2 Pet. 2. 11.

Not is it needful (as I suppose) to dispute about the Sovereignty of one of these Orders above another: The saying of Augustine is good in this place, Ego me ista ignorare confiteor: For though their Offices may differ, I rather think they are all immediately subject to one Lord, and not constituted Lords one over another. And though Michael is called the Prince, yet he is Prince of the Children of God, Dan. 10. 21. Origen takes this Angel to be Christ himself; who is also supposed to be called an Angel, Rev. 8. 3, 4. because he only can offer up the Prayers of his People acceptably. But if we understand Michael here to be an Arch-Angel, yet will it not follow that he hath Power over the Angels,

but some more especial Trust committed to him by God; who may prefer some of these glorious Creatures to attend more immediately upon his Majesty than others; for so it is said of the Angel Gabriel, That he stands in the presence of God, Luke 1. 19. and was sent upon the special oc∣casion of the Conception of our Saviour, and the Baptist his Messen∣ger.

Again, the Dignity of Angels is very great, in that they are said to be the Chariots of God, Psal. 68. 17. The Chariots of God are twenty thousand, even thousands of Angels, the Lord is among them, &c. Hence we learn, that the most High God doth transact his great Affairs by them in the Regiment of the World, as pleaseth him. Thus he commissionates them to destroy the Assyrian Army, 2 Kings 19. 35. to correct the Sin of his own People, 2 Sam. 24. 16, 17. to defend them against their Ene∣mies, Josh. 5. 13, 14. to minister to Christ, Matth. 4. 11. to comfort him in his Agony, Luke 22. 13, 14. to roll away the Stone from his Se∣pulchre, making the Earth to quake at his Resurrection, Matth. 28. 2. Yea, they are sent to and fro through the whole Earth, Zach. 1. 10. These are they who are said to excel in strength, doing the Pleasure of their Hea∣venly King, and are said to be great in Dignity, 2 Pet. 2. 11.

The number of Angels is very great, as our Saviour informs us, when he tells us, he could have had more than twelve Legions of them to res∣cue him out of the Hands of Men, Matth. 26. 53. The same is held forth, Dan. 7. 10. Ten thousand ministred to him: Yea, they are expresly said to be innumerable, Heb. 12. 22. The innumerable company of An∣gels.

Thus was the most High God pleased to honour himself, by creating so mighty an Host, even from the beginning of the World, to be the Sub∣jects of his Heavenly Seat, or Place of more especial Residence; who are therefore called the Angels of God in Heaven.