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the Old-Testament. For this Reason, this Angel is to be look’d upon, as God exhibiting himself by an Angel; therefore the Name of God is in him; and God may be fitly styled the Angel, which may therefore be one of the Names of God, not simply, but as exhibiting himself by an Angel; and thus it is to be understood in the two Texts now under consideration. And that this is the Preacher’s Sense, appears from the Context, “Neither say thou before the Angel, that it was an Error; wherefore should God be angry at thy Voice?” The 70 also render that which is in the Hebrew, “Before the Angel” [πρὸ προσώπου τοῦ θέου] in the Sight of God. Agreeably hereunto, when Jehovah, or the Lord, is said to do any Thing, the Arabick Version saith, the Angel of the Lord did such a Thing; see Walton’s Polyglot.⁵⁹

      Some Prophetick Parts of holy Writ are alledg’d, in favour of a sublunary Magistracy of the holy Angels. In Zech. 6. 1. There is a four-fold Division of the Angelick Host, concern’d in the Affairs of the World, into 4 Chariots, as in antient Times their Hosts consisted of Chariots. These are said, to “Come out from between two Mountains, to go forth from standing before the Lord of the whole Earth, into the four Quarters of the World, to execute God’s Judgments,” v. 1–5. Of these 4 Chariots the Prophet enquireth, “What are these, my Lord?” The Angel answereth, “These are the four Spirits” (or Winds) “of Heaven”; like that of the Apocalypse 7. 1. where there is mention of 4 Angels at the 4 Corners of the Earth, holding the four Winds of the Earth, that they should not blow on the Earth, nor Sea. The Name of Winds, given to the Angels, denoteth their Subtilty and Agility, according to the Psalmists Description of them,⁶⁰ “Who maketh his Angels” (Messengers) “Spirits” (Winds,) “his Ministers a flaming Fire.” It denoteth also their Activity, in the Commotions and Changes of human Affairs, in raising new Empires, and demolishing the old; for that the great things, in the Vicissitude of Kingdoms and Empires, are done by the Angels, is an Hypothesis, that both Daniel and the Revelations plainly suppose.

      This plain Hypothesis will enable us to form a true Notion of the Princes of Persia and Grecia, which are Parties in the Conflict of the Angelical Powers, which are spoken of in Daniel 10. 13, 20, 21. As Michael there, the Jews Prince, is an Angel, so, doubtless, the Princes of Persia and Grecia are Angels also, not evil, but good, Angels (v. 21. There is none that holdeth with me in these things, but Michael your Prince.) And these Angels conflict with each other,⁶¹ as opposite Parties at Court, that have an Interest there. Here is therefore an Appearance, “That the Court of Heaven resembleth the Court of Rome, where several Nations have their several Cardinal-Protectors, as their Patrons and Tutelar-Angels.” And, because Michael is usually thought the Presidentiary-Angel of the Jewish Nation, and, because the Prince of the Kingdom of Persia is certainly an Angel; hence some infer, It is plain, that there are Presidentiary-Angels of all Kingdoms, Nations, and Countries, which are suppos’d to have a settled Prefecture over them. Whereas it is plainly incongruous to suppose, “That the Nations of Greece, usually at War with one another, and not united into one Estate, are the Prefecture of one Angel; and that the holy Angels bandy against, and conflict with, each other, in behalf of their several Nations and Countries”; which is as unlikely, as that they should fight with each other, when those Nations fight.

      It is incongruous also to suppose, “That two great Pagan Nations have two angelical Princes, or chieftain Angels, for their Prefects, unless all such other Pagan Nations have the like”; and to suppose, “holy Angels the Prefects of unholy Pagan Nations,” is incongruous; and it is much more incongruous, to infer this from the Names of Persia and Grecia, in the Prophecy, which do not signify two Nations, but two great Monarchies, wherein the fate of God’s People was involv’d. The Princes of Grecia and Persia, (understood according to the Hypothesis above-mention’d,) are the angelical Agents of raising those two Empires, (as the Arch-Angel Michael is, by divine Appointment, the Agent of the Jews deliverance out of captivity, and of re-erecting their Government;) which imperial Administration of theirs, maketh them adverse and punitive to the Jews; for the Prince of the Kingdom of Persia withstandeth the Jews Deliverance out of Captivity, (probably pleading the demerit of their Crimes,) and withstandeth the Angel, that spake to Daniel 21 Days. To this Account of these Princes, it may be proper to add; That as “The seven Arch-Angels, or 7 Eyes of the Lord, Zech. 4. 10. are usually employ’d in the affairs of the several parts of the World, (inspecting, superintending, administring them, Zech. 1. 10) as occasional Missionaries of Providence only, without being constituted the Presidentiary-Angels of any parts of the World”; and as “The Angel Gabriel is usually employ’d in the Affairs of Prophecy, and of the Prophets, as an occasional Missionary of Providence only, without being constituted the Presidentiary-Angel of Prophecy, or Prophets, like Mercury the Heathen President of Eloquence”; so we may reasonably suppose, “That the Prince of Persia and his Angels, (which are thought to have the Name of Kings, Dan. 10. 13.) were usually employ’d in the Affairs of Persia: That Michael and his Angels were usually employ’d in the Affairs of the Jews, without being constituted the Presidents, or Prefects, over Persia and the Jewish Nation.” They were no more, than occasional Missionaries⁶² of Providence, God’s Messengers and Ministers, that do nothing but by his Command, Angels employ’d in such animperial, national, Administration.

      Arguments against their subordinate mundan Magistracy, and the Doctrine of the Guardian-Angel.

      §VI. The holy Angels belong not to the Polity of this World, of which they are, therefore, no Magistrates; which if they were, this World would be the City of God, and his Republick: Nor are they Guardian-Angels, inseparably attending upon Men all their Days. But they are occasional Missionaries (“Ministring Spirits sent forth,” Heb. 1. 14.) they are the “Angels of God in Heaven,”⁶³ they are the Courtiers and Citizens of Heaven; and such are the Guardian-Angels, which our Saviour speaketh of, that “always” (save only when they are sent abroad) “behold his Father’s Face in Heaven,” and have their abode and dwelling there.

      In Ezek. Chap. 1, and 10. the holy Angels (which are signify’d by the hieroglyphical figures of Cherubims) are represented, as the imperial Chariot of the God of Israel; which importeth, “That he is the supreme Governor in Power Imperial, thro’ their ministerial Power, flying, as it were, upon their Wings”; agreeably to which, the God of Israel is usually describ’d, as “sitting upon the Cherubims, dwelling between the Cherubims,” and the holy Angels are represented as his regial Seat, or Throne; the Posture of the Cherubims, in the Tabernacle and Temple, was standing; they were furnish’d with Wings, and their Faces were towards the Mercy-Seat; all which Notices of the holy Angels (and many more) represent them, as Ministers of, and constant Attendants upon, the Divine Majesty, not as Magistrates of this World, attending upon their Charges.

      As God has appointed, by Nature, all Men to live in civil Society; so hath he ordain’d, by Grace, that his holy People should live in holy Society, under the Guidance of publick Officers, which Body-Politick is the Church. Agreeably whereunto, the invisible World is constituted; for the holy Angels are Sons of the divine Family, and live in Society as other Families do.⁶⁴ They are Members of the Church-Triumphant, and live in Communion with it as Church-Members.⁶⁵ They are Citizens of the heavenly-Jerusalem, there bearing Offices, and enjoying Honours. How else can they constitute a Family, a City, a Church? They are the Host of Heaven, and therefore live in angelical Society, residing in Heaven; which is inconsistent with their sublunary Magistracy in this World, (which was a fundamental Error of Paganism, embrac’d by many Jews and Christians,) and with the Hypothesis of the Guardian-Angel, for such an Angel liveth out of angelical Society.

      The Angels,

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