〈◊〉 〈◊〉 Rom. 15.16 But then to this General we have another word added in the Greek which our English distinguisheth not at all from it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it denotes a particular service under the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 9.12 Like to that of the Deacons in the Christian Church who served Tables and provided for the necessities of the Poor and Needy And to this special Deaconry and Service in the World they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solemnly sent forth and Commissioned as Legats and Officers from above Thus the learned Doctor Hammond interprets the seven Spirits Revel 1.4 and 4.5 The Angels which attend and wait upon God and are as in the Sanhedrim the Officers waiting on the Head of the Sanhedrim to go on all their Messages or as in the Church the Deacons to attend the commands of the Governour of the Church and to perform them Now that we may take in the whole course of the Angels Imploy and Ministration we will consider of it distinctly 1. With reference unto God himself 2. To Christ God-Man 3. To the whole World especially of Mankind and 4. To the faithful Servants of God and Christ call'd in the Text the Heirs of Salvation Sect. I. Their Ministry unto God First I say they are Ministring Spirits unto God Almighty Damascen puts this into the definition of an Angel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that in a threefold capacity 1. They are the constant Attendants of his glorious Court and Presence waiting upon and following of him wheresoever he goes So a chief among them said to Zacharias I am Gabriel that stand in the presence of the Lord Saint Luke 1.19 And I saw the Lord sitting in his Throne saith Micaiah the Prophet and all the Host of Heav'n standing by him on his right hand and on his left 1 Kings 22.19 that is The Great King on his Throne and his Guard or Retinue of Angels round about him And in this as some conceive the special manner of the Divine Appearance or Presence in some places more than in others consists whereas otherwise God is Omni-present and every-where alike as Arnobius says viz. in this his Train and Attendance So that the Lord of Hosts is there said to be peculiarly present where his Court is that is where the holy Angels keep their Station and Rendezvous Hence Iacob having seen a Ladder reaching from Heav'n to Earth and the Angels of God ascending and descending upon it saith Gen. 28.16 17. Surely the Lord is in this place and I knew it not how dreadful is this place It is no other but the House of God even the Gate of Heav'n That is Heav'ns Guild-Hall Court or Palace as our learned Mede hath it for the Gate was wont to be the Judgment-Hall and place where Kings and Senators used to sit attended by their Guard and Ministers Thus in the Prophecy of Daniel the Antient of Days is represented coming to Judgment Dan. 7.10 Thousand thousands ministred unto him and ten thousand times ten thousand stood before him And in the same stile of the same appearance too Enoch the seventh from Adam prophesied as Saint Iude Records it ver 14. Behold the Lord cometh with his holy Myriads or ten thousands For so it ought to be rendred according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not as we have it with ten thousands by his Saints unless by Saints we mean these holy ones as sometimes they are call'd Dan. 4.13 17. A like expression of the Divine Presence we find in that of Moses Deuter. 33.2 The Lord came from Sinai unto them and rose up from Seir unto them he shined forth from Mount-Paran he came with ten thousands of Saints or holy ones or with his holy Myriads with his holy ten thousands as it should rather be translated from his right hand went a fiery Law for them Whereunto the Psalmist also relates Ps. 68.17 The Chariots of God are twenty thousand even thousands of Angels the Lord is among them as in Sinai in the holy place From whence we read in the New-Testament of the Law giv'n by Angels there Who have received the Law by the disposition of Angels Act. 7.53 Ordained by Angels in the hands of a Mediator meaning Moses Gal. 3.19 The word spoken by Angels Heb. 2.2 Howbeit in the Old-Testament Story it-self we meet with no such thing in terms but only that the Lord descended upon the Mount in a fiery and smoaking Cloud with Thunders and Lightnings and the voice of a Trumpet Exod. 19 The expression therefore seems to proceed upon this supposition that the special Presence of the Divine Majesty or his Glory as the Scripture calls it wheresoever it is said to be consists in the encamping of his Sacred Retinue the holy Angels And accordingly we read in the Gospel that Christ shall come at last in the glory of his Father that is with an host of Angels as the Holy Ghost himself seems to expound it The Son of Man shall come in the glory of his Father with the holy Angels Saint Matth. 16.27 Saint Mark 8.38 Thus Heav'n we know is the place of God's most glorious Residence that being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or habitation of Angels Saint Iude 6. ver who therefore are call'd the host of heav'n and said alwayes to behold the face of God ther◠And accordingly we are taught to pray Our Father which art in Heav'n The Prophet Isaiah before had set the example Ch. 63.15 Look down from heav'n and behold from the habitation of thine holiness and thy glory that is where thy Throne is surrounded with Myriads of holy and glorious Angels And thus was God present of old in his Temple and the places where his name was recorded upon Earth So in the Vision of Isaiah 6.1 I saw the Lord sitting upon a Throne high and lifted up and his Train filled the Temple The LXX have it the house was filled with his glory Most probably the Seraphim or Angels as there it follows ver 3. And this seems to be imply'd in that of the Psalmist Before the Gods I will sing praise unto thee I will worshp towards thy holy Temple and praise thy Name Ps. 138.1 2. For that the Angels are call'd Gods I noted before and the Greek here reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Angels and the vulgar Latin accordingly in conspectu Angelorum in the view or presence of the Angels Agreeably whereto we may also interpret that place of Solomon cautioning against rash vows in the House of God Eccles. 5.4 5 6. When thou vowest a vow defer not to pay it suffer not thy mouth to cause they flesh to sin neither say thou before the Angel it was an error that is let not such a foolish excuse come from thee in the House of God before the holy Angels taking the word collectively as we do Man Turk Spaniard
Angels saith he stood round about the Throne and fell before the Throne on their faces and worship'd saying Amen blessing and glory and wisdom and thanksgiving and honour and power and might be unto God for ever and ever Amen Where we observe also a decent reverence and uniformity both of gesture and expression for our instruction doubtless in their worship And their Liturgy we see is wholly in a manner composed of Lauds and Praises Doxologies and Thanksgivings which therefore should waken us to an holy emulation of them in the same our blessed Lord and Saviour having taught us to pray dayly that Gods will may be done by us on earth as it is by them in heaven Tibi omnes superni cives cuncti B. Spirituum ordines gloriam honorem suppliciter adorantes concinunt sine fine Laudant te Domine illi superni cives magnificè honorabiliter D. Aug. Med. c. 33. Well therefore hath our Church taken in certain parcels of their holy Offices into her public Service So in the Te Deum To thee all Angels cry aloud the Heav'ns and all the Powers therein To thee Cherubim and Seraphim continually do cry holy holy holy Lord God of Sabaoth heav'n and earth are full of the Majesty of thy glory So at the holy Communion a little before the Consecration and Receiving of the Sacred Elements Therefore with Angels and Arch-angels and with all the company of Heav'n we laud and magnifie thy glorious name evermore praising thee and saying holy holy holy Lord God of Hosts Heav'n and Earth are full of thy Glory Glory be to thee O Lord most high And again after we have participated of the Heav'nly Food there follows that Angelic Hymn Glory be to God on high and on earth peace good will towards men we praise thee we bless thee c. The Psalmist that Sweet-Singer of Israel we find calls upon the Angels to bless and praise God yet not in the least to reflect upon their backwardness or impute a negligence and forgetfulness to them but as one delighted himself in that celestial imployment and desirous to set them forth as excellent examples of it and provoke them to a supply of those higher measures of devotion which he could not reach unto Bless the Lord ye Angels of his that excel in strength Bless ye the Lord all his Hosts ye Ministers of his that do his pleasure Ps. 103.20 21. And again Praise ye the Lord from the Heav'ns praise him in the heights Praise ye him all his Angels praise ye him all his Hosts Psal. 148.1 2. III. These Ministring Spirits wait upon God as his ready Messengers to receive his commands observe his orders go upon his errands and embassies and fulfil all his will thus to serve and obey him in whatsoever he shall send or imploy them about Non solùm autem hymnos decantant sed divinae etiam oeconomiae ministrant Theodoret. Divin Decret Epit. So we have it in that place of the Psalmist just now recited Ye Angels of his that do his commandements hearkning unto the voice of his word and ye Ministers of his that do his pleasure who are always at his beck No sooner doth he signifie or injoyn any thing but they are presently on the Wing swiftly flying In Iacob's Vision therefore we have a Ladder reaching up to Heav'n with Angels ascending and descending on it that is in continual motion quorum unum solumque officium est servire nutibus Dei nec omninò quidquam nisi jussi◠ejus facere apparitores magni Regis Lactant. Instit. l. 2. c. 17. Sometimes they are dispatch'd to declare and make known the mind of God as the Law was deliver'd by Angels on Mount Sinai and several Messages of Glad-tidings we read of by and from them in holy Scripture as to Abraham Daniel Zacharias the blessed-Virgin Saint Iohn and others of which more afterwards Sometimes again they are sent to execute God's Judgments and pour out the Vials of his Wrath Revel 15.6 7. as on the wicked Sodomites Gen. 19. on the First-born in Egypt Exod. 12. on the Assyrian Host 2 Kings 19. on the People of Israel 2 Sam. 24.15 16. But oftner as the Ministers of good things to work deliverance and bring supplies extraordinary to his Servants and Worshippers as I shall take occasion hereafter more particularly to specifie and therefore forbear to add any thing of it farther in this place unless it be the testimony of Hesiod to this truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But O that we could learn of those blessed Spirits and might be awaken'd to imitate and follow them in these steps of their Ministry unto God! That we may delight as they do in the presence of God and the places of his Worship and Service That we may be as zealous and devout orderly and unanimous diligent and unwearied in the glorifying of God and praising of his Name And that we may add unto all our religious acknowledgments a readiness of obedience too like unto theirs to hearken unto the voice of his word and do his will and commandements SECT II. Their Ministry unto Christ. Secondly They are Ministring Spirits unto Christ the Son of God made Man whence they are said to ascend and descend upon the Son of Man Saint Iohn 1.51 And this they do by divine appointment When he bringeth in the first-begotten into the world he saith and let all the Angels of God worship him Heb. 1.6 according to that of the Psalmist worship him all ye Gods Here now I might entertain you with a prolix discourse to shew how all along the holy Angels have waited upon Christ and Ministred to him But I will only touch upon the particulars most of which the devout Gerhard hath summarily laid together Angelus ejus conceptionem nunciat nativitatem manifestat in AEgyptum fugere mandat Angeli serviunt ei in deserto ministrant ei in toto praedicationis ministerio Angelus ei adest in mortis agone apparet in ipsius Resurrectione Angeli praestò sunt in Ascensione aderunt in futurâ ad judicium reversione 1. To signalize his Advent an Angel foretels his immediate Fore-runner Iohn the Baptist unto Zacharias Saint Luke◠13 and then his Conception to the Virgin Mary ver 30.31 resolving her doubts how this should be ver 35. and after that assuring Ioseph her espoused Husband that what was conceived in her Womb was of the Holy Ghost Saint Mat. 1.20 2. At his Birth as hath been some-where already intimated an Angel is the Herald to proclaim the good news of it to the Shepheards in the Field and directs them to the place where he lay and immediately upon that a whole host of Angels sing together in consort with him glorifying and lauding God Saint Luke 2.10 c. No sooner was he born into the World but he was look'd upon with admiration by the Angels adored and worshipped by those knowing and
c. or as the singular number is sometimes put for the plural And for this cause most probably the Curtains of the Tabernacle were fill'd with Pictures of Cherubims and the Walls of Solomon's Temple within with carved Cherubims and the Ark of the Testimony over-spred and cover'd with two mighty Cherubims having their Faces looking towards it and the Mercy-Seat with their Wings stretch'd forth on high call'd the Cherubims of Glory Hebr. 9.5 that is of the Divine Presence Whence that known compellation of Almighty God O Lord God of Israel which dwellest between the Cherubims 2 Kings 19.15 we have it again Ps. 80.1 Thou that dwellest between the Cherubims shine forth and in Hezâ—kâ—ah's Prayer Isa. 37.16 O Lord of Hosts God of Israel that dwellest between the Cherubims And again it is said Ps. 91.1 The Lord reigneth he sitteth between the Cherubims viz. as on his Royal Throne Agrippa in his Oration to the Jews in Iosephus joyns the Holy Place and the Holy Angels as neerly related each to other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this opinion still continues with that People that in their places of worship where God hath promised his especial Presence the blessed Angels frequent their Assemblies and praise and laud God together with them in their Synagogues So much is acknowledged in the Form of Prayer used by the Jews of Portugal and cited by Master Mede from whom I borrow this notion and the substantial management of it O Lord our God the Angels that supernal company gather'd together with thy people Israel here below do Crown thee with Praises and all together do thrice redouble and cry that spoken of by the Proâ—het Holy holy holy Lord God of Hosts the whole Earth is full of thy Glory And thus certainly we may conâ—lude in like manner that God is still present in the Churches of Christians Some such thing Saint Paul supposeth 1 Cor. 11. where treating of a comely and decent carriage to be observed in Church-Assemblies and in particular of the woman's being cover'd and vailed there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Chrys. words it he inâ—orceth it from this Argument the supposed presence of Angels there ver 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because of the Angels If thou despisest man saith Saint Chrysost. on the place yet reverence the Angels And to a like purpose Theophylact. Debet inquit superioribus de causis mulier supra caput velamen gestare i. e. servitutis insigne si nullâ aliâ ratione Angelorum tamen pudore ducta ne in illorum conspectu impudica appareat Theoph. in loc And thus unto Principalities and Powers in heav'nly places is made known by the Church of manifold wisdom of God as the Apostle writes to the Ephesians c. 3.10 upon which Text Saint Chrys. excellently See what an honour is done to humane nature in that with us and by us the Powers above come to know the secrets of our King and Saviour And they are represented by Saint Peter as earnestly looking into the Mysteries of the Gospel preached and commemorated in our Assemblies 1 Pet. 1.12 Which things saith he the Angels desire to look into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stooping down as with their Faces of old towards the Propitiatory or Mercy-Seat Thus Saint Chrysostom conceived most undoubtedly of Christian Oratories reproving the irreverent behaviour of his Auditors upon occasion in such words as these The Church is no Barbers or Apothecarys Shop c. but the place of Angels the place of Arch-angels the Palace of God Heav'n it self And again Think neer whom thou standest and with whom thou art about to invocate God namely with Cherubim and Seraphim and all the Powers of Heav'n Consider but what companions thou hast and it will suffice to perswade thee unto sobriety when thou remembrest that thou who art compounded of flesh and blood art yet admitted with the incorporeal powers to celebrate the common Lord of all Let none therefore communicate carelesly in the holy and mystical hymns Let none at that time intermingle worldly thoughts but remove and banish all earthly cogitations and translate himself wholly into Heaven as standing neer the Throne of Glory and on the Wing with Cherubims So let him offer the all holy hymn to the God of Glory and Majesty And to add but one quotation more instead of many speaking against those who laugh'd at Church When thou goest into a King's Palace saith he thou composest thy self to all comeliness in thy habit in thy look in thy gate and every thing else But here is indeed the Palace of a King and the like attendance to that in Heav'n and dost thou fleer and laugh I know well enough thou seest it not But hear thou me and know that Angels are every-where present but chiefly in the house of God they attend upon their King and all is there fill'd with those incorporeal Powers II. These Ministring Spirits do not only stand before God as his Attendants but worship and adore him as his Servants pay their homage and acknowledgments to him continually lauding and glorifying of him We have a short account of their Liturgy or sacred Office of Divine Service from the Prophet Isa. 6.3 One cryed unto another hic ad hunc and said holy holy holy is the Lord of Hosts the whole earth is fill'â— with his glory Whereto well agrees the Vision of Ignatius as Socrates reports it from whence he is said to have recommended the custom of Alternate-singing to the Church at Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have it seems their mutual Antiphon's and Responsals how much soever some among us except against and find fault with them They divide themselves into Choires and answer each to other in their devout Anthems Saint Augustin calls them hymnidicos Angelorum choros And Athanasius puts hymnis dicendis aptum into his description of an Angel And this is certainly their most delightful and continual imployment Angelorum ministerium est Dei laudatio hymnorum decantatio Theodoret. Divin Decret Epit. They rest not day and night saying holy holy holy Lord God Almighty which was and is and is to come Revel 4.8 This is their constant devotion and service whereto yet no doubt but upon particular occasions they make some fresh additions Thus at the laying of the Foundations of the Earth or the Creation of the Stars they Chaunted forth the Makers Praise Iob 38. And the like we may conceive when there is Ioy in heaven among them at the conversion of a sinner Saint Luk. 15.10 When one of their number had publish'd the blessed news of our Saviour's birth we find that suddenly there was with the Angel a multitude of the heav'nly host praising God and saying glory be to God in the highest and on earth peace good will towards men Saint Luke 2. And another parcel yet of their occasional service Saint Iohn gives us Revel 7.11 12. All the
time they were made is somewhat dubious and uncertain That it was within the six dayes is concluded I think generally because in them as the Scripture saith God finished all his works and after rested upon the seventh creating no new Species of Beings Certain it is also that it was before the making of Man and some conceive before the visible Creation too the Apostasie of a great part of them preceding Man's fall in Paradise which they contrived Others place it upon the First days Creation when the highest Heavens are supposed to have been made with the Primogenial Light and with them these heavenly Inhabitants and Children of Light and this is conjectured the rather from that of Iob where the Morning Stars are said to have Sang together and the Sons of God to have shouted for joy at the laying of the foundations of the Earth which cannot be understood of the fixed Stars in the Firmament for they were created after the Foundations of the Earth were laid upon the fourth day but of the Angels who are call'd as was said before the Sons of God and resembled here to Morning Stars for their brightness and glory in such a metaphorical or borrowed sense as Christ is also call'd the bright morning Star The LXX indeed varies a little from our Reading but then for the Sons of God puts expresly the word Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Stars were made all my Angels praised me with a loud voice which the Latin follows and therefore Saint Augustin infers upon it jam ergò erant Angeli quando facta sunt sidera That the Angels were certainly in being before them God most probably first made these Spirits and then bodily Beings and then after united both together in Man who is a complex of Spirit and Body according to that of the Lateran Council Deum ab initio temporis utramque ex nihilo condidisse creaturam Angelicam mundanam deinde humanam quasi communem ex Spiritu corpore constantem wherewith agrees the saying of Damascen That being not content with the contemplation of himself alone he made the Angels the World and Men to participate of his goodness and bounty and it was but meet as he argues out of Greg. Nazianz that the intellectual substance should first be created and then the sensible To which I will only annex that excellent passage of Seneca quoted by Lactantius out of his Exhortations Deus cum prima fundamenta molis pulcherrimae jaceret ut omnia sub ducibus suis irent quamvis ipse per totum se corpus intenderat tamen ministros Regni sui Deos genuit When God laid the first Foundation of this most beautiful Fabrique the World that all things might go under their respective Guides although he were every-where himself present yet he made the Gods i. e. Angels as Ministers of his Kingdom Moses it is confess'd in the History of the Creation takes not express notice of them by name Only they are thought by some included in Fiat Lux Gen. 1.3 Let there be Light So Saint Augustin who refers the Division too made there between the Light and Darkness Exodus 4. to the difference between the holy and impure Angels that is Angels of Light and Darkness But by others rather in that of Ch. 2.1 Thus the heavens and the Earth were finished and all the hosts of them And in like manner the Psalmist hath it By the word of the Lord were the heavens made and all the host of them by the breath of his mouth Now the Angels are elsewhere stiled The host of Heaveâ— 1 Kings 22.19 or Heavenly host Saint Luke 2.13 and the Rabbies call the upper Heavens The World of Angels the World of Souls and the Spiritual World SECT III. Intellectual and Free Powerful Agile and Immortal Now what kind of Spirits the Angels are I will shew farther in these four particulars I. That they are intellectual Spirits endued with understanding and Free-will and of a vast knowledge II. Of great power and might III. Of extraordinary speed and agility IV. Immortal and such as cannot Die Of each of which succinctly First That they are intellectual Spirits call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Plato and Plotinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Psellus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by others and therefore also stiled intelligentiae endued with Understanding and Free-will being the off-spring of God as hath been said already and after his Divine Image in a more perfect manner and degree than we Men are An undoubted proof and evidence of their Intellectual Being and Freedom of Will or Choice together we have in the Law given them by God And that there was a Law prescribed them is undeniable in that we read of some of them that sinned and by so doing fell from their first estate and place of happiness of which I may have occasion possibly to speak further afterwards Now sin is evermore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the transgression of a Law and where there is no Law there câ—â— be no transgression And God is said not to have spared the Angels that sinned Both sin and punishment therefore suppose them Intellectual and Free-Agents none but such can take cognizance of a Law and none but such deserve a severe punishment as Iustin Martyr tells us giving an account of the most righteous doom both of Men and Angels from the liberty of Will wherewith God hath furnished them Again they are God's Messengers and Ministers by whom he gave his Laws to the Israelites of old and revealed many things to his Prophets as shall be declared in another place which argues them sufficiently to be as they are termed Intelligences that is understanding and spontaneous Beings And certain it is Their intellectuals are much beyond the most improved of humane kind ' According to the degree of immateriality say the Schools is the degree of knowledge They have both a more excellent quickness and subtlety of natural understanding and a greater improvement made of it This seems intimated in the first Temptation Gen. 3.5 Ye shall be as Gods knowing good and evil The Chaldee there saith as Princes and Ionathan's Paraphrase as Angels And our blessed Saviour as I before suggested plainly supposeth a greater measure of knowledge in them than in Men when he saith Of that time knoweth no man no not the Angels Saint Matth. 24.36 And according to the wisdom of an Angel is a Standard of the highest elevation 2 Sam. 14.20 The Ancients call'd them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. from their knowledge Hence the Author of Hesiod's Allegories calls Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h. e. maximae sapientiae virum and Plutarch in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calls Plato by the same name whom others stiled Divine quasi quendam Philosophorum Deum Cicero 2. de nat
world especially of Mankind The Peripatetic Philosophers assign'd them an office of moving the Coelestial Orbs. But that hypothesis of the heav'nly motions is since disputed and bating the uncertainty of it we may as probably determine that God who hath furnish'd the nature of all things else with necessaries hath also imprinted in those superior Bodies the intrinsic principles and causes of their own motion without the help of such assisting intelligences Some of the Hebrew Doctors as Zanchius reports from Trithemius Agrippa and others have giv'n to every Planet its Angel to every Sign in the Zodiac its Angel to every Wind its Angel and to every Element its Angel Thus they have named 1. For the seven Planets To Saturn Zapkiel to Iupiter Zadkiel to Mars Camuel to Sol Raphael to Venus Haniel to Mercurius Michael to Luna Gabriel which they affirm to be the seven Spirits that always stand in the presence of God and under whom the government of Heaven and Earth is disposed Saturno Cassielem Iovi Zakielem Marti Samuelem Veneri Anaelem Mercurio Raphaelem Lunae Gabrielem Pet. Rami praelâ—ct in somn Scip. p. 528. 2. For the twelve Signs of the Zodiac To Aries Malchedael to Taurus Asmodel to Gemini Ambriel to Cancer Muriel to Leo Verchiel to Virgo Hamaliel to Libra Zuriel to Scorpio Barchiel to Sagittarius Adnachiel to Capricornus Haniel to Aquarius Gambiel to Pisces Barchiel 3. for the four Winds and four quarters of the World To the East Michael to the West Raphael to the North Gabriel to the South Nariel And 4. For the four Elements To Fire Seraph to Air Cherub to Water Tharsis to Earth Ariel But these are unaccountable imaginations of Men over-curious and bold beyond their understanding Not to reflect upon all the particulars or the difference of names among Writers Haniel is here intrusted both with Venus and Capricorn Michael with Mercury and the East Raphael with Sol and the West Gabriel with Luna and the North contrary to another of the Jewish Traditions mention'd by P. Fagius That every Angel hath his particular charge and business nor are there more than one at the same time committed to any of them Therefore say they were there three Angels sent to Abraham the first to tell him he should have a Son by Sarah the second to rescue Lot out of Sodom and the third to overthrow Sodom and the neighbouring Cities It is not indeed improbable but that the Angels have some share as the Ministers of God Almightie's Providence in ordering of the World that they are not only a most considerable Species of Beings and ornamental part of the Universe themselves but Instruments also of the Divine Polity in the Government of it or that God doth in his ordinary dispensation of affairs gubernare inferiora per superiora corporaliâ— per spiriâ—ualia as the Schools speak manage things inferior by the superior and bodily by spiritual Psellus calls them therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod mundum agant regantque Rulers of the World and the Apostle speaks of the evil Spirits that by Gods permission only usurp over the ignorant and vicious in a word that is near of kin to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 6.12 Seneca calls them as I noted before out of Lactantius Ministros Regni Dei Ministers of God's Kingdom and intimates it as the Divine contrivance at the making of the World ut omnia sub ducibus suis irent that every thing should have a Guide allotted it Plato in like manner was of opinion that God hath set Demons over the whole World as Leaders of the Flocks to govern all Man-kind according to the distributions assign'd them Origen grants that we have not the benefit of the Fruits of the Earth or Rivers of Water and thâ— like conveniences without the presidence of these invisible Husbandmen and Stewards and he adds a little after that the Angels are of a truth the Lieutenants and Officers and Souldiers and curators of God Damascen saith that as they are placed by the Supreme Maker of all they have the custody of certain parts of the Earth look to Nations and Countries order our affairs and bring us help upon occasion Saint Augustin that every visible thing hath an invisible or angelical power set over it And Rufâ—inus that certain Celestial Powers have the Regency oâ— Mortals from the beginning A mighty tendency there is in traditionary belief this way and from hence possibly they may be call'd Thrones Dominions Principalities Powers and Mights in holy Scripture as hath been already in part suggested But it seems yet with greater evidence concludable from the Book of Daniâ—l that God hath appointâ—d Regent-Angels as Presidents over the respective Nations and Provinces of the Earth For we read there of the Prince of the Kingdom of Persia and of the Prince of â—raecia and of Michael one of the chief Princes that took care of Iudaea Dan. 10.13 20 21. Princeps Synagogae the Prince of the Synagogue or Church of Israel Michael your Prince The great Prince thâ—t standeth for the Children of thy People ch 12.1 Vatablus is peremptory hereupon that Singulae Regiones habent Praesides Angelos every Region hath its President Angel and Mr. Calvin in his Institutions asserts it from hence with a note of assurance Certè cum Daniel Angelum Persarum Graecorum Angelum inducit significat certos Angelos Regnis ac Provinciis quasi Praesides destinari l. 1. c. 14. § 7. Saint Hiâ—rom saith traditae sunt Angelis ad regendum Provinciae quasi judicibus ab imperatore that particular Provinces are deliver'd over by God to Angels governance as is wont to be done by Emperors to their Judges And to forbear other Testimonies Grotius tells us that both the Jews and antient Christians with great consent collected as much out of the Book of Daniel and that Clèmens of Alexandria puts it beyond all controversie The Jews supposed there were LXX Angels Rulers of the LXX Nations into which the World was divided Gen. 10. and accordingly the Greek translates that in the Song of Moses Deut. 32.8 He set the bounds of the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the number of the Angels of God Which Text Thâ—odoret adds with the proofs out of Daniel to declare nonnullos quidem ex Angelis praeesse gentibus and Saint Chrysostom also alledgeth it The Romans for certain had a Temple dedicated to the publick Genius the Genius Pop. Rom. and it was the Inscription of some of Adrian's Coins GEN. P. R. and their Prince was supposed to have one extraordinary whence they swore commonly per Genium Principis and Suetonius tells us that Caligula punished many quod per cjus Genium pejeraverant In like manner the Current of Authority is very strong that every man at lâ—ast every pious and good man hath his Tutelar or Guardian Angel his Angel-keeper
love to us that passing by the Angels he took hold of man an inferiour sort of Creatures nay and exalted our humane nature into a most intimate conjunction with his Deity so that the Angels now take it both for their duty and happiness to adore him clothed with that nature and for his sake imploy themselves in attendance and ministries about us And the Psalmist represents this as comfort sufficient against the snare of the Fowler and the noysome pestilâ—nce the terrour by night and the arrow that flyeth by day the plague that walketh in darkness and the destruction that wasteth at Noon-day that is all the assaults of Men and Devils that seek to do us mischief sleeping or waking by night or day as some understand the words and all manner and kinds of evils secret or open ab incursu nequam spirituum qui noctu vigilant Daemonii meridiani J. Pricaeus in Ps. 91. Nec homines nâ—c Daemones nocâ—re possunt intelliguntur autem Daemones per pavorem noctis pestem grassantem in meridic Munster ibid. even this He shall give his Angels charge concerning thee to keep thee in all thy ways Psal. 91. And when he had élsewhere mentioned the encamping of this Heavenly Host about them that fear God Ps. 34. he adds immediately upon it O taste and see that the Lord is good even from this instance of his goodness blessed is the man that trusteth in him O fear the Lord ye his Saints for there is no want to them that fear him If need be the Angels shall come and minister unto them so that they shall have meat from Heaven even Angels food It well becomes us to take some time particularly to consider of the manifold Benefits we reap from the holy Angels that we may admire and praise God with devout S. Bernard Lord what is man that thou thus thinkest on him Thou sendest to him thine only begotten Son Thou sendest into him thy holy Spirit Thou promisest him the light of thy countenance And that nothing in the heavenly Regions might be unimployed in sollicitude for him thou sendest forth also those blessed Spirits the Angels to minister to us And again with S. Augustine who having spent some Meditations upon this subject thus piously concludes them When I remember these things O Lord I confess before thee and praise thee for thy great benefits wherewith thou hast honoured us Thou hast given us all things under Heaven and yet countedst that but small provision unless thou hadst also giv'n us the things above even those Angels of thine as Ministring Spirits unto us What is man that thou makest such reckoning of him And with religious Gerhard let us engage ourselves a while in the contemplation how immense the Divine Grace and Favour is towards us in this particular The heav'nly Father saith he sendeth his own Son to deliver us The Son of God incarnate is sent to save us The holy Spirit is sent to sanctifie us The Angels are sent to protect us Much to the same effect as I noted before out of Saint Bernard Thus the whole heav'nly Court doth in a manner serve us and hand down it's benefits to us So that I no longer wonder that all inferiour creatures were made for man when the Angels themselves who are far more worthy deny us not their Ministries Deservedly therefore hath our Church appointed one Festival in the year for a solemn commemoration of the holy Angels from whom we receive so great advantages instructing of us then to recognize the admirable wisdom and goodness of God in ordaining of their services and by Prayer unto him to seek the blessing of their ministration as the excellent Collect for that day Lâ—ssons us O everlasting God who hast ordained and constituted the Services of Angels and Men in a wonderful order mercifully grant that as thy holy Angels always do thee service in Heav'n so by thy appointment they mâ—y succour and defend us on earth through Iesus Christ our Lord. Amen But to render both the motives of our thanksgiving unto God and the encouragements we ought to gather to our selves from their attendance and ministry the stronger and more effectual we shall do well to consider in our minds distinctly the many endearing qualifications of these our Guardians and Helpers such as their knowledg and wisdom their power and strength their number and multitude their unanimity and order their care and watchfulness their speed and agility their fidelity and zeal in the discharge of their trust and commission most of which points I have enlarged upon before and therefore shall here again but sleightly touch upon them Their knowledge and wisdom as hath been said is beyond the most improved intellectuals of any upon Earth They have their advantage in the excellency of their faculties and their freedom from such bodies as we dwell in which press and weigh down the mind that museth upon many things Wisd. 9.15 and darken our understandings so that we look on things as through an obscure Perspective And then farther yet in their long-continued observation and experience from the beginning of the Creation and their neerer approaches to and frequenter communications from the Divine Majesty Then for their Power and Might they excel in strength and are resembled not only to an Host or Army but to Horses and Chariots of Fire Both for skill and ability they surpass the evil Spirits who are infatuated in some degree and enfeebled by their wickedness Then for their Number and Multitude that exceedeth our Arithmetick as do the Stars in the Firmament And this vast number of knowing and powerful Beings is yet the more considerable if we add the thoughts of their unanimity and order They are all of a mind and have no contests or disorders among themselves which are often the undoâ—ng of Armies otherwise very formidable They are resolved about their proper Ministries and both know and keep their rank and station hearkning all of them with one consent to the voice of God's Word Add we next their Watchfulness They are not like unto us Mortals subject unto heaviness weariness drowsiness sleepiness and surprize They are full of eyes and rest not day nor night from imployment The darkness is all one to them with the Light And in the Prophesie of Daniel they are call'd Vigiles or Watchers Ch. 4.13 because as Saint Hierom speaks on the place semper vigilant ad Dei imperium sunt parati they always watch and are ready at the Almighty's beck and command They neither slumber nor sleep and so give not the enemy opportunity of advantage nor lose not any themselves for making good their service And then such is their make and nature that no external impediments retard or hinder their motion but for speed and agility they fly as it were with wings very swiftly and pass to and fro like Lightning And then lastly these knowing powerful numberless
the Angels also as we read in the Revelations And again We honour the Angels but with love not with service nor do we build Temples to them for they are not willing to be honour'd by us Once more If we should rear a Temple of wood aâ—d stone to any holy Angel be he never so excellent should we not be anathematized by the Truth of Christ and from the Church of God for exhibiting of that service to a Creature which is due only unto God Lactantius tells us in like manner that the good and holy Angels will not have any Divine honour given them whose honour is in God but those that revolted from the service of God being enemies unto and prevaricators from the Truth endeavour to appropriate the Name and Worship of Gods to themselves Hear we also Origen Those saith he whom from their work we call Angels we find because of their partaking the Divine Nature to be called Gods even in the holy Scriptures Yet not so as to enjoin us to worship in the room of God those that minister unto us and bring us the things of God For all prayer and supplication and intercession and thanks-giving is to be sent up to him who is God over all by that High-Priest who is above all Angels the living word and very God And again We speak well of them and count them happy as being ordained by God for the good and benefit of mankind But we do not distribute the honour due to God unto them For this is neither the will of God nor of those who are thus ordained by him Let me adde farther That this worshipping of Angels was condemned in the Council of Laodicea Anno 365. the 35. Canon whereof runs in these words That Christians ought not to leave the Church of God and go and invocate Angels and make conventicles which things are forbidden If any one therefore be found indulging to this secret Idolatry let him be Anathema because he hath left our Lord Iesus Christ and come over to Idolatry In the version of which Canon Carranza lamentably mistakes or prevaricates by reading of Angulos instead of Angelos i. e. Corners for Angels so wide a difference may the change of one letter make Of which I will say no more but the old Proverb Veritas non quaerit Angulos Theodoret saith They were the Jews who perswaded men to worship Angels because the Law was delivered by Angels which practice continued a long time in Phrygia and Pisidia and that therefore the Synoâ—â—f Laodicea forbad the praying unto Angels c. If any desire to see farther into this Mystery I refer him to the learned Discourses of Mr. Mede upon the Apostasie of the last Times and Doctrine of Demons I will end with the words of Zanchy If we may not invocate saith he those that hear and see us and take care of us how then dead men So that they are convinced of most manifest Idolatry who worship Saints departed and Angels and dedicate and consecrate Temples to them And 't is to â—very little purpose for such as do thus to boast that they cannot erre in things that relate to Faith and Religion SECT VI. God in and for them to be admired and glorified Sixthly It will not be amiss if we take the hint from the Angels double admonition to Saint Iohn mentioned in the last Section Worship thou God to turn our thoughts a while from these excellent Creatures and upon the occasion of their perfections to raise up our minds to observe admire and adore their Maker This is a Tribute we ought to pay unto him from all his works O lord our Governour saith the Psalmist how excellent is thy Name in all the Earth And again The Heavens declare the glory of God and the Firmament sheweth his handy-work And again All thy works praise thee and thy Saints bless thee The glory of him that made them is conspicuous in them all and they praise him objectivè by suggesting matter to all intelligent or reasonable Beholders of acknowledging and blessing him thereupon The invisible things of God saith the Apostle from the creation of the world are clearly seen being understood or considered by the things that are made even his eternal power and Godhead so that they are left without excuse Rom. 1.19 c. Even they who having thus far the manifestation of Gods being and means of knowing him glorified him not as God neither were thankful but gave away his glory to the meaner sort of his Works And Surely saith the Author of the Book of Wisdom ch 13.1 c. vain are all men by nature who are ignorant of God and could not out of the good things that are seen know him that is neither by considering the works did they acknowledge the Work-master but deemed either Fire or Wind or the swift Air or the Circle of the Stars or the violent Water or the Light of Heaven to be the Godâ— which govern the World with whose Beauty if they being delighted took them to be Gods let them know how much better the Lord of them is for the first Author of Beauty hath created them But if they were astonished at their power and vertue let them understand by them how much mightier he is that made them For by the Greatness and Beauty of the Creatures proportionably the Maker of them is seen If we are well in our wits saith Epictetus admirably what else should we do both publicâ—ly and privately but celebrate praise and give thanks unto the Deity For even while we are digging and ploughing and â—ating this Hymn is to be sung unto God Great is God who hath given us these Instruments to cultivate the Earth Great is God who hath given us handâ— to labour with Great is God who hath given us the power of swallowing and a Stomach to receive and digest our food who causeth us by this means to grow up imperceptibly and makes us breath when we sleep Thus we are to sing to his praise in all things But a most Divine Hymn is due for this that he hath given us the understanding of things with capacity and reasâ—n to make use of them And then a little after he adds If I were a Nightingal I should do what belongs to the Nightingal if a Swan what belongs to such a Bird but now I am a reasonable Creature it behoves me to praise God This is my work and business And this I do nor will I quit this Station as long as I am able but exhort others also to join in the same Song with me Like that of the Psalmist Praise ye the Lord praise the Lord O my Soul while I live I will praise the Lord. I will sing praises to my God while I have any being Psal. 146.1 2. For this end certainly did God make the world and sent man at last into it to display his own goodness
an unclean and impure spirit Saint Luke 11.24 and takes up his habitation upon choice among the Swine Saint Matth. 8.31 V. And lastly a fervent love and peace and concord as much as lieth in us one with and towards another For thus it is among the holy Angels And to this some refer that of Bildad qui facit concordiam in sublimibus Job 25.2 He maketh peace in his high places And again that of God unto Iob. ch 38.37 which the vulgar Latin reads concâ—â—tum coeli quis dormire faciet Who can lay asleep the harmony of Heav'n And nothing doubtless is more grateful to them than to see the like among us below Behold how good and how plâ—asant a thing it is to them as well as our selves for brethren to dwell together in unity Ps. 133. This saith Saint Cyprian brings the greatest pleasure not only to faithful men and those that know vertue but unto the Coelestial Spirits also whom the Scripture represents as rejoycing over one Sinner that râ—pentâ—th and so returns to the bond of unity which could not saith he be verified of the Angels that have their conversation in Heaven were they not some way united also unto us who rejoice in our union and on the contrary are troubled when they see us divided and at variance There is not any temper that gratifies and invites the envious and mischievous one the Devil more than malice and ill-will strife and contention By our undue heats and inordinate wrath we give place unto him He is known by his foaming rage and cloven-foot And on the other side there is nothing more acceptable as I said to the good Angels than brotherly love and unity peace and agreement whereby we conform our selves to their charity and participate in a degree their blissful and serene state of amity and friendship which is indeed a very Heav'n upon Earth The Conclusion If therefore we are followers of this angelical obedience devotion humility purity love and peace we need not doubt but they will delight in our converse as agreeable and look upon us as their kindred and familiars and consequently take pleasure in ministring unto us here upon earth until at last they bring us in safety and with triumph out of an uncertain and evil World into those blessed Regions of unmixed and durable joy and happiness where we shall be added to their Choire and sing perpetual Halelujah's with them in Notes far above our present reach unto the glory of God Almighty both their and our most Sovereign Lord and Gracious Benefactor Which he of his infinite mercy grant for Christ his sake To whom with the Father and the Holy Ghost be given by us for the hopes of this and all other Blessings all Honour Praise and Adoration now and for ever Amen O clementissime Deus qui per sanctos Angelos deducis nos per hujus vitae Eremum da ut per eosdem deducamur ad caeleste regnum Amen Collect for the Second Sunday after Trinity O Lord who never failest to help and govern them whom thou dost bring up in thy stedfast fear and love to whom peculiarly thou hast promised the guard of thy holy Angels to encamp about them keep us we beseech thee under the protection of thy good providence and that we may be qualified for it make us to have a pâ—rpetual fear and love of thy holy Name through Iesus Christ our Lord. Amen Collect for the fourth Sunday after Epiphany O God who knowest us to be set in the midst of so many and great dangers that by reason of the frailty of our nature we cannot keep our selves or always stand upright Grant us such strength and protection from the assistance of thy holy Spirit and the Ministry of thy holy Angels as may support us in all dangers and carry us safe through all temptations through Iesus Christ our Lord. Amen Collect for the sixth Sunday after Epiphany O God whose blessed Son was manifested that he might destroy the works of the Devil and make us the Sons of God and Heirs of Eternal Life Grant us we beseech thee that having this hope we may purifie our selves even as he is pure that when he shall appear again with great power and glory attended with those holy Angels which now by thy appointment Minister unto us upon Earth we may be made like not only unto them but unto him in his eternal and glorious Kingdom where with thee O Father and thee O holy Ghost he liveth and reigneth ever one God world without end Amen Blessed God whose Throne is encircled with Myriads of glorious Spirits that vail their Faces with their Wings as not being able to behold the brightness of thy Majesty and delight in their attendance upon those Ministries whereunto thou hast appointed them we thy most unworthy Creatures in all humility prostrate our selves at thy Footstool desirous with that holy Choire of Angels and Arch-angels and all the Host of Heav'n to laud and magnifie thy great and glorious Name in and for all thy Works and beseeching thee to give us grace to do thy will on Earth as it is done in Heav'n and so to follow the exemplary obedience devotion condescension purity and charity of thy sacred Angels as to oblige their constant Ministry to our necessities here and be advanced hereafter to a more intimate and happy society with them in the life to come through Jesus Christ our Lord. Amen FINIS AN APPENDIX CONTAINING SOME REFLECTIONS UPON Mr. WEBSTER'S Displaying of Supposed WITCH-CRAFT WHEREIN He handles the EXISTENCE and NATURE of ANGELS and SPIRITS LONDON Printed for Hen. Brome at the Gun at the West-end of S. Pauls Church 1678. Reflections on Mr. Webster's Discourses against the Incorporeity of Angels or Spirits WHile the fore-going Treatise of Angels was under the Press there came to my hands a learned and laborious Volume of Mr. Iohn Webster Practitioner in Physick call'd The Displaying of supposed Witchcraft wherein also he discourseth of the Existence and Nature of Angels and Spirits Upon the perusal of which I have noted some things which I conceive it pertinent for me to reflect here a little upon I shall not presume to censure any thing of the main design and scope of this industrious Author in the prosecution of which he hath indeed heaped together many rare and excellent Observations worthy to be considered of for the improving Knowledge and rendring all men cautious how they pronounce of such abstruse Subjects Much less shall I espouse any man's particular Hypothesis and Quarrel or attempt the Defence of those eminently worthy Persons whom he hath singled out for his Antagonists the Reverend and Learned Divines Dr. Casaubon Mr. Glanvil Dr. H. More who are better able and more concern'd to speak for themselves Onely I wish for his own sake that he had treated them with more respective terms than those of Scurrilous Impudent Witch-mongers which he so freely