sufficient for us to conclude, that they converse together, when joined in social worship; but how they do this, is altogether unknown to us. VII. Notwithstanding all the advantages which the angels had from those natural endowments, with which they were created, yet it is farther observed, that they were subject to change. Absolute and independent immutability is an attribute peculiar to God; so that whatever immutability creatures have, it is by his will and power. Some of the angels, who were created holy, were not only subject to change, but they _kept not their first estate_, Jude, ver. 6. and, from being the sons of God, became enemies and rebels; which is an evident proof of the natural mutability of creatures, if not confirmed in a natural state of holiness and happiness; and we have ground to conclude, from hence, that the rest might have fallen, as well as they, had they not been favoured with the grace of confirmation, which rendered their state of blessedness unchangeable. But this will be farther considered, under a following answer[32]. Footnote 27: _Vid. Augustin. de Civ. Dei, Lib. XV. cap. 23. Tertull. de Idololatria, & alibi passim._ Footnote 28: _This was the opinion of Aristotle, though he does not call them angels, but intelligent Beings, for angel is a character belonging to them, derived only from scripture; neither do we find that this work is assigned to them, as a part of their ministry therein._ Footnote 29: _See Quest. XIX._ Footnote 30: _It is strenuously maintained, by Baronius, Bellarmine, and many other writers; as also by many of the schoolmen, as Durandus, Tho. Aquinas, and others._ Footnote 31: