〈◊〉 〈◊〉 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
produce objects capable of the continual communications thereof and that we might be surrounded with variety of particulars by piece-meals to take notice of and honour him whom we cannot at once and altogether conceive aright of Natura homines humo excitatos celsos erectos constituit ut Deorum cognitionem coelum intuentes capere possint sunt enim ex terrâ homines non ut incola habitatores sed quasi spectatores superarum rerum atque coelestium quarum spectaculum ad nullum aliud genus animantium pertinet ut Balbus â—pud Ciceronem 2. de Nat. Deorum Quod Ovidius pulchrè docet 1. Met. Pronaque cum spectent animalia caetera terram Os homini sublime dedit coelumque tueri Iussit erectos ad sidera tollere vultus But now whereas other Creatures are his Works and so retain some impressions of their Author the Angels are his most lively Images that nearest of all resemble him and therefore we who ought as hath been said to glorifie him in and for all his works are the more unpardonable if we observe or admire him not in these which make the nearest approach unto his Divinity and read unto us the clearest notions of his Excellencies and Perfections Bellarmine hath intituled the best of his Writings being most satisfactory to himself and useful to others De Ascensione mentis ad Deum per scalas rerum creatarum that is Of the Mind's ascent to God by the Ladder of the Creatures A Iacob's Ladder and the ninth step he takes ex consideratione Angelorum from the contemplation of Angels These indeed are every-where ascending and descending in that Ladder Well may we cry out O Lord our Lord how excellent is thy name in all the Earth Thou hast set thy Glory above the Heavens There are the greatest expressions of it viz. in this glorious Host of Heaven He telleth the number of these Stars and calleth them all by their name Great is our Lord and of great power his understanding is infinite Ps. 147.5 6. Thus the Levites taught the Children of Israel to glorifie God Stand up and bless the Lord your God for ever and ever and blessed be thy glorious name which is exalted above all blessing and praise Thou even thou art Lord alone Thou hast made Heaven the Heaven of Heavens with all their Hosts the Earth and all things that are therein Nehem. 9.5 6. And the Prophet Isaiah in like manner calls upon them Lift up your Eyes on high and behold who hath created these things that bringeth out their Host by number He calleth them all by their names by the greatness of his might for that he is strong in power not one faileth Isa. 40.26 In the spiritual nature knowledg power goodness holiness immortality and glory of Angels we have competent relief towards the improving our Meditations about that infinite and eternal all-knowing all-mighty and transcendently holy and glorious Spirit who is the Father of them And it is obvious for every one to infer If these Beings are so excellent above us as hath been declared then how much more perfect and complete is that God who made them and all things else Before whom the whole World is but As a little grain of the balance yea as the drop of the morning-dew that falleth upon the Earth as the Wise-man speaks Wisd. 11.22 and to a like purpose the Prophet Isa. 40.15 Of whom therefore I cannot speak more fitly than in the excellent words of Novatian the Roman Presbyter in his Catholic Book of the Trinity The mind is too little to think and all â—loquence justly dumb in the uttering of his Majesty For he is greater than our mind and it cannot be conceived how great he is Whatever we think or speak is far below him We may indeed in some sort with silence muse upon him but cannot sufficiently explain him For whatsoever we say sheweth rather some creature or excellency of his than himself What can we speak or think worthily enough of him who is beyond all our speech and sense Vnless perhaps by this one way we â—nderstand in our mind so far as we are able what â—od is if we conceive he is that which for excellency and greatness can never be understood fully by us or enter into our thoughts to comprehend For as the bodily ey-sight is weakened by poring on the Sun so that we cannot fixedly behold his bright Orb overcome with the lustre of his radiant beams so the more intense our mind is in viewing God the more darkned it becomes in its thoughts about him For what can one say worthily of him who is more sublime â—nd hiâ—h than all sublimity and height more profound than all profundity more lucid bright and splendid than all light brightness and splendor more strong and powerful than all strength and power more beautiful than all beauty truer than all truth greater than all Majesty or greatness richer than all riches wiser and more prudent than all wisdom and prudence juster than all justice better than all goodâ—ess and more merciful than all mercy For all sorts of vertues must of necessity be less than the God and Parent of all vertues and in a word it may be truly said he is that which nothing can be compared unto above and beyond all we can say of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Max. Tyr. Diss. 1. The knowing Angels who better understand his perfections than we Mortals do yet Cover their faces with their wings before him Isa. 6. Nempe sicut homines solem conâ—ra tueri non audent ità Angeli Deum Grot in Loc. as not able to look upon the brightness of his Majesty and for an expression of their reverence towards him and if any upon Earth presume to make more bold with him 't is wholly from their ignorance In velata facie reverentiam tantae Majestatis cogitâ— Fovâ—rius For as Saint Chrysostom speaks upon this very occasion having mention'd the admiration and reverence of the Angels towards God by reason of their more excellent wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The extension and increase of knowledg will advance proportionably our fear and reverence To conclude this Inference learn we from hence to admire and fear and love God exceedingly To admire him whose Creatures are so admirable and whom the most knowing of his Creatures do most admire To fear him who hath such powerful Hosts at his commandâ— and to love him who is yet so good as to make all things even Angels themselves to serve us SECT VII Why and how the Ministry of Angels is to be obliged by us In the last place let us do what we can to oblige and secure the Ministry of Angels to our selves which is as hath been declared so many ways and upon so many accounts beneficial And here I need not offer any thing new by way of motive or inducement when 't is our apparent Interest so to do that
blessed Spirits how contemptible soever his appearance was in the eyes of Men. Upon which account probably the Apostle adds it as a considerable link to his Golden-chain when he describes the great and acknowledge'd Mystery of Godliness God saith he was manifest in the flesh justified in or by the spirit seen of Angels 1 Tim. 3.16 3. Then during his Life upon Earth An Angel watcheth over him while yet in his Infancy to prevent the danger he was in from Herod's malice seeking to kill him and to that purpose appears to Joseph in a dream and warns him to take the young child and his mother and flee into Egypt till he should bring him word Saint Mat. 2.13 14. as he did sometime after appearing again in a dream to Ioseph in Egypt and saying Arise and take the young child and his mother and go into the land of Israel for they are dead which sought the young childs life ver 19 20. And yet again after that warning him to turn aside into the parts of Galilee ver 22. At his fasting forty days and forty nights in the Wilderness conflicting thereupon with the Tempter the Angels minister to him in his need and congratulate his Triumphs He was there in the Wilderness saith Saint Mark forty days tempted of Satan and was with the wild Beasts and the Angels ministred to him ch 1.13 providing 't is like for his safety as well as support all the while there But we have it in Saint Matthew at the end of his three Temptations Then the Devil leaveth him and behold Angels came and ministred unto him ch 4.11 ne deesse viderentur Angeli cui Angelorum custodiam ministeria insidiosè impegerat tentator spectatores tantùm conflictûs socii triumphi At his bitter Agony in the Garden when he had resigned up himself perfectly to his Father's Will and disposal as to the sufferings he was to undergo There appeared an Angel unto him from Heav'n strengthning of him Saint Luke 22.43 And if need were himself tells us that he could but ask his Father and he would send him more than twelve Legions of Angels Saint Matth. 26.53 4. After his Death An Angel opens his Grave and removes his Tomb-stone Behold saith the Text there was a great earth-quake for the Angel of the Lord descended from Heav'n and came and rolled back the Stone from the door and sate upon it his countenance was like lightning and his raiment white as snow and for fear of him the keepers did shake and become as dead men Saint Matth. 28.2 3 4. The Angel also declares and witnesses his Resurrection for so it follows ver 5 6 7. And the Angel answered and said unto the women fear not ye for I know that ye seek Iesus which was crucified He is not here for he is risen as he said come see the place where the Lord lay and go quickly and tell his Disciples that he is risen from the dead And behold he goeth before you into Galilee there shall ye see him Lo I have told you before Saint Luke speaks of two Angels ch 24.4 5 6 7. It came to pass saith he as the women were much perplex'd behold two men stood by them in shining-garments and as they were afraid and bowing down their faces to the earth they said unto them why seek ye the living among the dead He is not here but he is risen Remember how he spake unto you while he was yet in Galilee saying the Son of Man must be delivered into the hands of sinful men and be crucified and the third day rise again 5. At his Ascension into Heav'n the Angels are his Attendants confirm the Truth to the Beholders and Preach thereupon a second coming of his in like manner from thence Act. 1.10 11. While they looked stedfastly into Heav'n as he went up behold two men stood by them in white apparel which also said ye men of Galilee why stand ye gazing up into Heav'n This same Iesus which is taken up from you into heav'n shall so come in like manner as ye have seen him go up into heav'n So Iust. Martyr expounds that in Ps. 24. Attollite portas principes vestras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Dial. cum Tryphone p. 255. He needed not the Angels help indeed to transport him thither to remove impediments and bear him up in their Arms as Saint Cyprian speaks but a multitude of them came about him to applaud him as Victor and sing together in Jubilee modulating a new Song and filling the Heav'ns with their agreeing harmony 6. Then after his glorious Exaltation at the right hand of God on high and being made Head over all things to the Church Angels and Authorities and Powâ—rs subjected to him and all things put under his feet Ephes. 1.20 21 22. 1 Pet. 3.22 We find Thâ—y wait upon and glorifie him in Heav'n I bâ—hâ—ld saith Saint Iohn and heard the voice of many Angels round about the Throne saying with a loud voice Worthy is the Lamb thâ—t was slain to receive power and riches and wisdom and strength and honour and glory and blessing Revel 5.11 12. Upon occasion they reveal his Mind and Will from thence The Revelation of Iesus Christ which God gave unto him to shew unto his Servants things which must shortly come to pass and he sent and signified it by his Angel unto his servant John Revel 1.1 And again in the close of that Book it is added I Iesus have sent mine Angel to testifie unto you these things in the Churches ch 22.16 At his commandement they fight against his and his Churches enemies Michael and his Angels against the Dragon and his Angels ch 12.7 Lastly at his glorious coming in the end of all they are again to attend his Person proclaim his Approach awaken the Dead to the general Resurrection separate the Good from the Bad at the final Judgment and execute the decretory Sentence then giv'n forth and pronounced by the Judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. Mâ—rtyr Apol. 2. p. 87. He shall come in the glory of his Father with the holy Angels Saint Mark 8.38 He shall be revealed from Heav'n with his mighty Angels 2 Thess. 1.7 He shall descend with a shout with the voice of the Aâ—ch-angels and with the Trump of God 1 Thess. 4.16 The Trumpeâ— shall sound and the Dead shall be raised incorruptible and we shall be changed 1 Cor. 15.52 Christ's Kingdom to sever the wicked from among the just and cast them iâ—to the Furnace of Fire where shall be wailing and gnashing of Tâ—eth Saint Matth. 13 3â— c. Thus from â—irst to last from our blessed Saviour's appearing in the Flesh to his glorious coming aâ— the â—inal Judg of quick and dead the Angels we seâ— are his Miniâ—tring Spirits SECT III. Their Ministry to the whole world especially of Mankind Thirdly we are next to consider of them as Ministring Spirits in reference to the whole
are of a Rank and Degree above us a more excellent sort of Beings than Men are SECT 1. That there are such real Subsistences 1. That there is such a Species of Beings that there are such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 real and external Subsistences and that they are not â—mia rationis Notions only Creatures of our brain Chimera's of our fansie or impressions made upon the imagination or meer Dreams and Appearances or Visâ—oâ—s or a Noise in the air as some have representâ—d nor yet only certain Divine inâ—luences and inspirations or certain aâ—fections and dispositions in Men Vâ—rtues or Vices as others have conceived but true personal and pâ—rmanent Subsistences that have of themselves a real pâ—rfect and actual Being The Sadducâ—es say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thâ—re is no Râ—surrâ—ction neither Angel nâ—r Spirit Act. 23.8 They believed that there was a God saith Grotius but nothing else besides which was not perceptible by their bodily Sâ—nses They looked not on Angels as really subsisting nor on the Soul of man as continuing afâ—er its separation â—rom the body and consequently denyed a Reâ—urrection But the following words as he wâ—ll observes seem to intimate their opinion of Angel and Spirit as one and the same thing The Pharisees confess both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not making three distinct particulars of the before-named but two onely which is also favour'd by the verse immediately succeeding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a Spirit or â—n Angel have spoken to him Where those two words are equivalent It seems very strange now to conceive That the Saddâ—â—â—es should say There were no Angels or Spirits whom all agree to have owned the five Books of Moses wherein are many evident Reports on Record of their Appearances and Operations and more wonder still if what Iosephus is said to relate be true of them that they received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Scriptures of the old Testament and rejected onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unwritten Traditions And therefore the Learned and Judicious suppose that their meaning was not to deny Angelos esse that there had been and were Angels so call'd but onely Spiritus esse immortales per se subsistentes that they were immortal and self-subsistent Spirits looking upon them but as certain apparitions â—or a time and such as vanished away when their Embassie or Message was dispatch'd And yet the whole Story of the Bible is a sufficient confutation of this vain conceit also which tells us those things of their Nature Multitude Order Ministries Rewards and Punishments from whence we must needs conclude them to have a real personal and permanent Subsistence I will not go about to mention the particulars here because they will be plentiful enough in the following parts of this Treatise It shall suffice therefore to set it down as a Point de Fide clearly deliver'd in the Holy Scriptures from whence we have all our certain and distinct knowledge about the Angels that there are undoubtedly such Beings Maximus Tyrius enquires of those who doubted of Socrates his Daemon whether ever they had read Homer speaking of the same thing under other Names as Minerva Iuno Apollo Eris and such-like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he calls them not that they were such as described by the Poet but that those Names imported certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assisting of excellent Persons both sleeping and waking And then he concludes his conviction thus If once thou thinkest that there are no such Beings take notice that thou must proclaim war against Homer and renounce Oracles and Prophecies and disbelieve credible Reports and declare against Dreams with their Interpretations And at last bid Adiâ—u to Socrates I may with greater Authority ask our Modern Sadduceâ—s Whether ever they have read the Book of God and therein observed the many and various passages concerning Angels set down at large and seriously admonish them to beware in time how they oppose or dispute against Moses and the Prophets Christ and his Apostles In like manner as our B. Saviour said to their Ancestors Ye do err not knowing the Scriptures nor the power of God Or as S. Mark hath it Do ye not therefore err because ye know not the Scriptures neither the power of God SECT II. That thâ—y are for Excellencie above us I add 2. That they are of a rank and degree above Men. Man is the Top of the visible Creation To whom God hath given Dominion over the works of his hands as the Psalmist witnesseth And therefore our B. Saviour puts the Question as to other Creatures Are ye not much better than they poâ—nting to the Fowls of the Air And the Apostle S. Paul having mentioned a Law providing for â—eaâ—ts commâ—nts thus upon it Doth God take care for Oxen or saith he it altogether for our sakes And before them Iob's Friends Bildad not without indignation Wherefâ—re are we accounted as the Beasts And Elihu positively God our Maker teachâ—th us more than the Beasts of the Earth and maketh us wiser than the Fowls of the Heaven With all whom agrees well that of Ovid Sanctius his animal mentâ—sque capacius altae dâ—erat adhuc quod dominari in caetera possit Factus homo est That also of Iuvenal separat haec nos i. e Ratio à grege mutorum atque ideò venerabile soli sortiâ—â—â—ngemum divinorúmque capaces c. Sat. 15. Man is no fortâ—â—â—nous careless and uncontriv'd piece of work hundled up in haste as Seneca hath it but such as Nature hath none greater to glory of among her rarest and most exquisite draughts Cicero also to a like purpose Animal hoc providum sagax multiplex acutum memor plenum rationis consilii quem vocamus Hominem praeclâ—râ quâdam conditione generatum à summo Deo c. Lib. 1. de Legib. Hierocles placeth him between Heaven and Earth as participant of both Lives the lowest of Superiour but the first of all Inferiour Beings and by the possession of Vertue or Vice becoming by turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a God or a Beast He hath indeed his Body in common with the Beasts but his Soul and Reason with the Gods as Epictetus tells us This briefly of Man's Excellency But yet no disparagement to him the Angels are his betters Thou hast made him a little lower than the Angels saith the Psalmist which our Apostle applies even to Christ too wiâ—h reference to that Mortal Nature of ours which he assumed We may therefore note our B. Saviour's climax when he speaks of the uncertainty of the time of future Judgement But of that day and hour knoweth no Man no not the Angels of Heaven Where if Angels were not supposed beyond Man it had been â—lat and dull to have added no not the Angels of Heaven And as they excel us thus in knowledge so also in
power and might Whereas Angels saith St. Peter which are greater in power and migâ—t When the H. Scripture would set sorth the excellency of Manna wherewith God fed the Israelites in the Wilderness above our Daily-bread it calls it Angels's Food and St. Paul adds the Tongue of Angels as a gradation beyond that of Men Though I speak saith he with the Tongues of Men and of Angels And to express the beautiful and amazing lustre of St. Stephen's countenance when he had spoke like an Oracle 't is said of him They sâ—w his face as it had been the face of an Angel Hence it is that the Name Angel is given as an honourable bearing to those whom God hath taken up to the greatest Dignity among Men. Thus it is communicated to the Chief Priest under the Law The Priest's lips should keep knowledge and they should seek the Law at his mouth for he is the Messenger or Angel of the Lord of Hosts And to the Prophets The Angel or Messenger of the Lord that came up from Gilgal to Bochim is supposed to have been some extraordinary Prophet Haggai is called The Lord's Messenger or Angel delivering the Lord's Message to the People And Malachi which signifies an Angel is that Prophet's Name whose Writings conclude the Old Testament Some indeed have thought the Author of that Book to have been an Angel and not a Man But the Hebrew Rabbi's tell us It was Ezra the Priest and Scribe Whence Iâ—nathan the Chaldee turns the beginning of that Prophencie after this manner Onus â—â—rbi Domini super Israel in manu Malachi cujus nomen vocatur Ezra Scriba The Burden of the Word of the Lord upon Israel in the hand of Malachi whose Name is called Ezra the Scribe The LXX read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the hand of his Angel Again it is given to Iohn the Baptist who was Greater than all the Prophets that went before him the immediate Prodromus and Harbinger of our B. Saviour Behold I will send my Messenger and he shall prepare the way before thee Which we have in S. Mark Behold I send 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Angel before thy face Nay it is given to Christ himself Whose shooe-latchets he was not worthy to unloose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek reads that of the Prophet Isaiah Ch. 9.6 Verse The Angel of God's presence Ch. 63.9 and The Angel of the Covenant as the Prophet Malachi stiles him Ch. 3.1 and the very Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Gospel hath some relation hereunto concerning whom the Fathers as well as many later Divines interpret sundry passages of Angelical Appearances in the Old Testament as Precursorie types and Pledges of his future Epiphanie and Incarnation which I take occasion here to advertise once for all because I shall hereafter wave the notice of it S. Paul useth it as an hyperbolical commendation of that transport of affection wherewith the Galatians at first entertained him Ye received me as an Angel of God and our B. Saviâ—ur from Heaven bestows it as a Title of Preâ—minence upon the Chief Governours settled in the Christian Church upon Earth in his Epistles directed to respective Heads of the seven famed Churches of Asia to the Angel of the Church of Ephesus To the Angel of the Church in Smyrna To the Angel of the Church in Pergamus c. Touching which I refer the Reader to Dr. Hammond's learned Dissertations of Episcopacie and his Vindication of the same Yea it is a stile beyond that of Apostle or King than which we know none greater among Men. Though we or an Angel from Heaven preach any Gospel saith St. Paul Gal. 1.8 mentioning an Angel from Heaven as the more exalted and eminent And the Woman of Tekoah doubts not thus to commend King David My Lord the King saith she is even as an Angel of God And again My Lord is wise according to the wisedom of an Angel to know all things that are in the Earth To end this Argument this is the Description of our future state of Glory and Happiness far beyond any in the present Life that we shall be then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Angels of God in Heaven and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like or equal to the Angels Hiâ—rocles useth the same word with others that answer and agree to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Tertullian mentions Animam in Regno Dei reformatam Angelisicatam an Angelisied state Now since our Exâ—ellency our highest and most perfect â—state is but to be as the Angels they must needs be granted â—ar above us here as Bishop Andrews well infers Nay let me add one thing yet farther The H. Scripture sometimes calls them Câ—ds Elohim as Origen also notes And so Aristotle and other Philosophers have also stiled them meaning yet Minores à summo Deo factos deos lâ—sser and made-Gods as Plato speaks or as Hesiod calls the Heâ—oâ—s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sâ—midâ—os Demy-gods or as Seâ—â—â—â— Inferioris notae and from Ovid de Plebe Deos Petty and Under-gods over whom the Supreme Deity is King or Populares Deos as Anâ—isthenes cited by Lactantius Popular and Plebeian Gods Plutarch entitles a Discourse of his De Daemonio Socratis but Apuleius on the same Argument De Deo Socratis whom he calls also his Amicum Numen Plato deâ—ines a Daemon or Angel to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a middle sort of Being between God and Man and Max. Tyrius to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. a Substance more excellent than Man but inferiour unto God We have thereâ—ore abundant proof and conviction That the Angels are a sort of Beings transcendent unto us Men the bâ—st of Men and that in their best condition upon Earth Indeed the Apostle's way of arguing in this Epistle to the Hebrews is a sufficient demonstration of as much for he gives the prooâ— of Christ's Deity and exaltation next to God the Father by his being above the Angels ch 1. and then expresseth his great condescension to us mortals in that passing by the Angels he took on him the seed of Abraham and tasted death for every man ch 2. CHAP. II. Of the Nature of Angels PRoceed we now secondly to enquire into their Nature as they are here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirits For this as S. Augustine notes is the name of their Nature as the word Angel more properly relates to their Office even as Man saith he is a name of the Nature Souldier or Praetor of Office And to this purpose we have it ver 7. before the Text Of the Angels he saith who maketh his Angels Spirits and his Ministers a flame of fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an immaterial Fire as one of the Greek Writers phraseth it God himself is
of the Seraphim and Cherubim turning away their Eyes and covering their Faces with their Wings we should not think that they have Eyes and Faces for this saith he is the Figure of Bodies but that the Prophet doth hereby signifie to us their knowledg and vertue But after all whether these Spirits the Angels may not yet for a time really assume a Body and make use of it or whether they have not also some corporeal Vehicles of their own wherein they reside of a more refined nature and substance than any elementary matter we converse with such as Epicurus calls his quasi corpus I shall not dispute so it be granted me that they themselves differ from them as the Soul from it's Body or the Inhabitant from the House he lodgeth in The supposition I confess of Vehicles doth most facilitate the account of their determinate locality motion and appearances and converse yea and the corporeal punishment expresly allotted in holy Scripture to some of their number in the infernal flames And it cannot be denied but that several of the Fathers have reputed them after a manner corporeal but then it was chiefly comparativè in respect of God who is the most simple and absolute Spirit Invisibilia illa quaecunque sunt habent apud Deum suum corpus suam formam Tertul. adversus Praxeam s. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damascen Comparatione Dei corpora sunt nostri spiritus Gregor 1. Tom. 1. moral in Job l. 2. c. 2. quam distinctionem secutus est Beda alii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serm 2. Vide Zanch. de operib Dei part 1. l. 2. c. 3. Otho-Casman Angelograph part 1. c. 3. And to this opinion the second Nicene Council under Constantine and Irene inclines allowing God only to be perfectly incorporeal but none of the creatures so ex toto though the Angels are there confess'd to be not so grosly clothed as we verùm tenui corpore praeditos aereo â—ive igneo and their chief reason is quod taliter circumscribuntur sicut anima quae carne clauditur whereas God is infinite and unbounded But yet many of that Council consented not thus much as Carranza notes being of the belief Angelos omninò esse incorporeos whom they of the Lateran Council seem to have followed And so the Jewish Rabbies conceived of them too as Creatures that have form without matter or body Most certain it is that they are a sort of Beings above humane Souls in their greatest perfection and yet we have sufficient evidence that this lower rank of Spirits within us are immaterial and incorporeal even from their known and familiar operations abstracting and self-reflecting thoughts simple apprehensions of notions Universal Mathematical Logical Moral and remote from sense inferences and deductions from them compared and compounded in propositions syllogisms c. which I shall not here enlarge further upon Lucretius himself who asserts the Soul to be corporeal is yet forced to invent a fourth substance besides the wind and heat and air which he cannot find a name for and therefore calls nominis expertem and which is as he saith anima quasi animae the Soul of the Soul As Aristotle was constrained to excogitate a fifth essence nomine vacantem out of which the Soul was made distinct from the four Elements Cicero 1. Tuscul. In a word needs must the Angels even considered with their Vehiclâ—s whatever they are be of another nature from those bodily â—ubstances we are acquainted with when we read of a Legion of them together in one man and a Legion as Hesychius computes it is 6666. SECT II. Created That they were created by God is evident from that place of the Apostle to the Colossians By him were all things created that are in Heaven and in Earth visible and invisible whether they be Thrones or Dominions Principalities or Powers all things were created by him and for him where as Theodoret well notes passing over things visible he more distinctly and particularly mentions the Orders of Things invisible whether they be Thrones or Dominions or Principalities or Powers And to a like purpose Theophylact. And from that of the Psalmist who when he had call'd upon the Angels by name to praise God as well as the Sun and Moon and Stars and Heavens adds this reason concerning them all in common as Saint Augustin rightly observes For he commanded and they were created he hath also established them for ever So also Iustin Martyr in expos Fidei de rectâ confess p. 372 373. Who also observes that when the Apostle had mentioned Rom. 8.38 Angels Principalities Powers c. he adds to make up the list complete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor any other creature thereby sufficiently intimating the Creation of all these id p. 375. And accordingly as Theodoret further adds we have them named first in the Benedicite or song of the three Children among the Works of the Lord which are to bless praise him and magnifie him for ever From hence also they are call'd Sons of God in holy Scripture agreeably to which Hierocles stiles the Heroes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Max. Tyrius gives this as a Law or Maxim universally acknowledged throughout all the World That there is one God the King and Father of all and that the many Gods are the Children and Off-spring of this one God Therefore is he named by the Apostle the Father of Spirits viz. in a more peculiar manner than of other Beings they partaking most of his Image and likeness So Iupiter too among the Heathen Poets is often paraphrased by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divûm Pater atque hominum Rex Sator Deorum And the Angels in Apollo's Oracle own themselves derived from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This their production by God is the foundation of their natural necessary and perpetual subjection to him dependance on him and being imploy'd by and under him with reference to which also some apply that of Saint Paul to Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of the AEon's or Angels And if so we may expound Hebr. 1.2 too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom also he made the AEons But I am rather of Theodoret's mind that the word doth not import so much aliquam subsistentem substantiam any distinct sort of Beings as distantiam quae tempus significat Time or Age and 't is used in Scripture comprehensively for quicquid in saeculis unquam extitit the whole world Hebr. 11.3 omnia quae facta sunt in tempore as Primasius hath it all things that were made in time To be sure that famous stile of Dominus Deus exercituum Lord God of Sabaoth or of Hosts hath a more special reference unto these Beings than to the Hebrew trained Bands as a late Author applies it But now at what
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
Deorum And Homer is by many call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter admirabilem scilicet multarum rerum cognitionem And Proclus will have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be used in divers respects 1. God alone saith he is ipsâ essentiâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h. e. omnia sciens omnibus prospiciens Whom Plato likewise calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Angels are so comparatione because they do proximè ad Dei scientiam accedere idque naturâ suâ And then 3. The Soul of Man is so habitu by vertue of its acquisitions Zanch. de oper Dei p. 1. l. 2. c. 1. Their faculties and capacities are abler and larger than ours They are undique oculati full of eyes before and behind They are more privy than we to the Almighty's Councels Standing in his presence and beholding of his face And then their time for observation and experience hath been much longer even from the first of the Creation which must needs make a vast addition to the treasure of their knowledg always growing and increasing For with the antient is wisdome and in length of days is understanding And yet their knowledg is not infinite and boundless but limited and confined Some things are hidden from them as the Day of future judgment Some things are proper and peculiar to God only to know as the secrets of mens hearts and those future contingents which depend upon the free-will and determination of reasonable creatures The Angels we presume have a deep and searching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or skill of guessing beyond the ablest Sons of Art that are most vers'd in Natures Secrets and the History of the World and so can readily foretel such things as necessarily depend upon certain natural causes though to us unknown and make shrewd conjectures of other matters But the certain fore-knowledge and prediction of things to come which are purely voluntary and contingent must be reserv'd to God himself who sometimes makes his appeal thereunto as that which is not communicable to any other besides shew the things that are to come hereafter saith he that we may know that ye are Gods Whereto agree 〈◊〉 notable saying of Pacuvius Nam si qui quae eventura praevideant Equiparent Iovi As to the distinct manner of Angelical knowledge natural or revealed per suam essentiam per species vel imagines à Deo inditas nec ratiocinando ut nos sed magis simplici intuitu or the way of communication which they have either among themselves or unto mortals their tongues and language whether it be only voluntatis actu imperio as in God to will is to effect and our inward operations and bodily motions much depend on the nutus inclination and determination of the will 't is somewhat beyond our present dull apprehension who dwell in clay and therefore the inquiry after it fit to be respited donec Elias venerit as the Jews speak or to the other World Hardly do we guess aright at things that are upon Earth as the Wiseman observes and with labour do we find the things before us but things that are in Heaven who hath searched out And as Zanchie saith none but fools will be bold and peremptory in defining this matter Quid enim opus ut haec atque hujusmodi affirmentur vel negentur vel definiantur cum discrimine quando sine discrimine nesciuntur ut D. August optimè Enchirid. c. 59. Secondly The Power and Might of these Spirits is great and considerable Spirit is a word that connotes Power as Flesh doth Weakness So it is said of the Egyptians They are Men and not God and their Horses Flesh and not Spirit And the Angels are said not only to be mighty and strong but to excell in strength or to be mighty in strength and by Saint Peter as I shewed before described with this attribute of preference unto men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a being greater in might and power Hence are they call'd God's Host. When the Angels of God met Iacob he said This is God's host and he call'd the name of that place Mahanajim i. e. Two Hosts or Camps for the word is of the dual number as P. Fagius notes and some of the Jews he tells us refer it to Iacob's Host or Company that he had with him and this Host of God which met him there but others of them to two Hosts of Angels there meeting together the one that guarded him out of Mesopotamia and the other came out of Chanaan to receive him as their charge upon his return it being a common opinion among them that certain Angels are deputed to every Province or Region of which more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hereafter Whatever there be in this Comment there is no doubt saith Saint Augustin but the Hosts which Iacob saw were a multitude of Angels call'd in Scripture the heavenly Militia or Host of Heaven And they are indeed a puissant and mighty Host resembled else-where to Horses and Chariots of Fire 2 King 2.11 and c. 6.17 You may guess at their strength a little by their exploits on Record One of them slew all the first-born in Egypt both of Men and Cattel in a night One of them in another night destroy'd all Sennacherib's formidable Army to the number of an hundred fourscore and five thousand One of them restrained the flames of that raging fire into which the three Confessors were cast so that it touched not so much as their garments though it devoured their Executioners One of them stopt the mouths of the hungry and ravenous Lyons from seizing upon Daniel in their Den. One of them smote off Saint Peters Fetters and caused not only the Prison-door but the Iron-gate of the City to open to him Not to give any further instances It was a saying of Luther's unus Angelus potentior est quà m totus mundus One Angel is of greater power than the whole world beside But yet all their power is subjected unto God and nothing if compared with his Omnipotence They can do nothing but what he pleases nec est in Angelis quidquam nisi parendi necessitas and therefore in the same place where they are acknowledg'd by the Psalmist to excel in strength they are said also to do his commandments hearkning unto the voice of his word III. Their agility speed and swiftness is extraordinary moving like lightning from one end of Heaven to the other compared therefore to a flame of fire which also penetrates the hardest Bodies Hence are they represented to us alati with wings to flie Isa. 6.2 In the same sense as Wings are attributed to the Wind by the Psalmist and by Poets to the Thunder-bolt And so the Heathens feigned Mercury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hesiod calls him the nimble Angel or Messenger of the Gods to be winged This their quickness and agility in motion
this speculation from hence now is the distinction of good and evil Angels and there is an Host of each Michael and his Angels and The Dragon that old Serpent call'd the Devil and Satan and his Angels Rev. 12.7.9 The one sort are call'd signanter The Angels Angels of God Holy Angels Angels of Heaven From their proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seat and Habitation and in the same sense Angels of Light The elect or choice Angels The other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evil Angels Wicked and unclean Spirits The Angels that sinned The Devil and his Angels The Rulers of the darkness of this World c. Of whom I shall say little more but that their number is supposed great and formidable by the Apostle Eph. 6.12 and we read of a Legion of them in one Man as hath been intimated before also Saint Mark 5.15 and our Saviour insinuates divers sorts among them when he saith This kind of Devils goeth not out but by fasting and prayer Saint Matth. 17.21 But our comfort is that the good Angels exceed them most probably in number This Eustachius collects from Revel 12.4 where the Dragon is said to draw with him The third part of the Stars of Heaven and Aquinas from 2 Kings 6.16 which he expounds de bonis malis Angelis They that be with us are more than they that be with them To be sure in wisdom and strength for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wickedness doth naturally debase impair and weaken the powers and faculties and as the good have the increases of divine grace so the evil are in chains and bonds and we never read of a conflict between them but the good come off conquerours Our blessed Saviour mentions more than twelve legions that is by computation 79992. Thinkest thou saith he I cannot pray to my Father and he shall presently give me more than twelve legions of Angels Whereas we read but of one legion of the evil ones together The Chariots of God saith the Psalmist are twenty thousand even thousands of Angels Ps. 78.17 The Margin hath it even many thousands of Angels And in the Prophet Daniel we have mention of myriades myriadum Thousand thousands ministring to God and ten thousand times ten thousands before him ch 7.10 And so again in the Revelations Many Angels about the Throne and the number of them was ten thousand times ten thousand and thousands of thousands A certain and definite number for a vast but uncertain Our Apostle to the Hebrews therefore speaks of them more indefinitely as not to be counted up An innumerable company of Angels ch 12.12 So we translate and English but the Greek is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Myriads of Angels in like manner as we do elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an innumerable multitude Saint Luke 12.1 They are as hath been said God's Host and Bildad asks the question Is there any number of his Armies We may sooner reckon up the Stars in the Firmament than number out those Morning-Stars Orpheus it seems counted upon three hundred sixty and five as many as there are days in the year Hesiod three Myriads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as Lactantius replies upon the one so Max. Tyrius upon the other they are more than so they are innumerable Pythagoras taught That all the Air was full of them and the like Apuleius delivers out of Plato De Deo Socratis And Suarez thinks that Aristotle referr'd to these Beings when he commendâ—d that of Thales omnia esse Deorum plena That all places abound with Gods Some of the Fathers from the Parable Saint Luke 15. have reckon'd their number compar'd with Man-kind as ninety-nine to one But Aquinas concludes That these Immaterial Substances do incomparably exceed all the Material in their Multitude SECT II. Of their Order Now in this vast multitude there must needs be a setled Order which is the Cement of all Society and that alone which distinguisheth it from a confused heap And so the holy Scriptures sufficiently declare though what that Order is in particular we are left to seek and must not be over-peremptory in determining beyond what is written The very fallen Angels retain yet some Order among them without which the Kingdom of Darkness it self could never stand Saint Matth. 12.26 There is as hath been said The Devil and his Angels The Dragon and his Angels Beelzebub the Prince of the Devils ver 24. Some chief Devil whom Trismegist stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call'd elsewhere Satan and the Prince of the Power of the Air Ephes. 2.2 and thought to be that Lucifer spoken of by the Prophet Isa. 14.12 How art thou fallen from Heaven O Lucifer Son of the Morning Which however it be understood there of the King of Babylon may yet be judged to compare his sudden and miserable fall to that of the Ring-leader among the apostate-Apostate-Angels whereat our blessed Saviour is conceived to have glanced too when he said Saint Luke 10.18 I beheld Satan falling from Heaven like Lightning Agreeably to this exposition also August Steuchus Bishop of Eugubium writes that those evil Spirits were call'd by Empedocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Rhodiginus thinks that Pythagoras meant the same when he taught animam factis alis è coelo labi We cannot doubt then but there is Order much more among the good Angels They are to be sure acies ordinata a well-ordered Host. We read expresly of an Arch-Angel 1 Thes. 4.16 that is Angelorum princeps a Chief or Leading Angel and of Michael the Arch-angel by name Saint Iude 9. Michael and his Angels Revel 12.7 And this Michael is said else-where to be uâ—us è principibus primis Dan. 10.13 One of the Chief Princes which intimates plainly that there were others of them besides seven in number saith Clemens Alexandrin which is also favoured not only by Tobit 12.15 but Zech. 4.10 and Revel c. 1.4 4.5 5.6 This Michael it may be General of the Host bearing in his name a Proclamation of Divine Glory and Majesty for so it is interpreted who as God! And then we read also of Gabriel the mighty Gabriel a strong man of God as his name imports He was sent to Daniel to make him understand the Vision Dan. 8.16 9.21 And after to Zacharias to whom he said I am Gabriel that stand in the presence of God Saint Luke 1.19 And then a Commissioned Embassador to the blessedâ—Virgin ver 26 27. These two are the only names upon Record in the Canonical-Books Michael and Gabriel But four others we have in the Apochrypha which is one of the best Registers next of Jewish Belief and Traditions Raphael i. e. Physick of God a divine and heavenly Physitian sent to heal Tobit and his Daughter in Law and to bind Asmodeus the evil Spirit Tob. 3.17 12.14 who saith of himself I am Raphael one of the seven H.
Angels Vriel i. e. Light of God sent unto Esdras to declare and manifest his ignorance in God's Judgments 2 Esdras 4.1 Ieremiel i. e. Mercy of God call'd an Archangel 2 Esdras 4.36 And Salathiel or Sealthiel i. e. asked of God stiled the Captain of the People 2 Esdras 5.16 These are supposed to have been names of particular Angels of some special note and eminence among the rest and the Hebrew Doctors have many more of them as I may take occasion possibly to touch hereafter Two other words yet there are in Sacred-Writ which seem to denote certain Orders among them Cherubim and Seraphim Cherubim that is Angels of Knowledg as Saint Hierom interprets the word But others from Cherub a Figure or Image others from the Letter Chi a note of Similitude and a Chaldee word which signifies puerum juvenem a Youth and so they were usually represented in the shape of a Young Man with Wings of a Man to shew them to be intellectual creatures of a young Man to express their vigour and strength and with Wings added to declare their agility and dispatch These we read were placed at the East of the Garden of Eden with a flaming-Sword which turned every way to keep the way of the Tree of Life Gen. 3.24 And their Figures were appointed over the Mercy-Seat in the Tabernacle and Temple and on the Doors and Walls Exod. 25. 1 King 6. and we meet with them again in the Prophet Ezechiel c. 10. Seraphim that is Angels of Zeal Angeli formâ igneâ saith Grot. described Each of them with six wings and crying one to another holy holy holy Isa. 6.2 Their name is from an Hebrew Root which signifies to burn and so they were call'd possibly from their touching the Prophets Lips with a burning-Coal taken from the Altar ver 6. or else more generally from their ardent-zeal and flame in the executing of God's will and serving of him according to that of the Psalmist Who maketh his Ministers a flame of Fire Ps. 104.4 cited by our Apostle Heb. 1.7 In the New-Testament we may observe how upon our blessed Saviour's Birth The Angel of the Lord probably the Angel Gabriel who was sent before to Zacharias and the Virgin proclaims the joyful news and suddenly saith the Text there was with that Angel a multitude of the heavenly host praising God Saint Luke 2.10 13. singing their Christ-Mass Carole together and following of him as their praecentor and chief of the Choire The Apostle Saint Paul to the Colossians mentions the Angels under four distinct Appellatives c. 1.16 Thrones which are royal Seats for Kings and Monarchs in their magnificence and glory Dominions or Lordships Principalities connoting special and peculiar Jurisdiction Powers such as have right to execute Authority by God's appointment and not his bare permission only To which we may add Mighty out of his Epistle to the Romans c. 8.38 and Ephes. c. 1.20 21. and the first Epistle of Saint Peter c. 3.22 The Abstract all along as is usual among the Orientals for the Concrete that is Kings Rulers Princes Potentates Mighty ones And some of the Learned conjecture that the Apostle alludes to several degrees of power and authority observable among men in the world thereby to adumbrate the distinction of Angels into Superior and Inferior Thrones for Supreme Monarchs Dominions for lesser Kings Principalities for the Governours of Provinces and Cities Powers and Mights for lower Magistrates and their Officers Saint Hierom conceives that the Apostle had these several Names either from the Traditions of the Jews or his own mystical interpretation of certain parcels of the Old-Testament History Arbitror Apostolum aut de Traditionibus Hebraeorum ea quae secreta sunt in medium protulisse aut certè quae juxta historiam scripta sunt cum intelligeret legem esse spiritualem sensisse sublimiùs quod de Regibus atque Principibus Ducibus quoque Tribunis Centurionibus in Numeris in Regnorum libris refertur imaginem aliorum Principum Regumque cognovisse quod sc. in coelestibus sint Potestates atque virtutes caetera Ministeriorum vocabula Hier. in Ephes 1. Now from these Names and Words found in Scripture some have ventur'd to determine and marshal the Coelestial Hierarchy of Angels into their several and distinct Orders Whence we have in the Schools nine Orders of Angels said to be taken from Dionysius the Areopagite Saint Paul's Scholar Thus the Hierarchy is divided into three parts an Uppermost a Middle a Lowest and in each of these are placed three ranks or Choires of Angels as In the uppermost Seraphim Cherubim Thrones In the middle Dominions Mights Powers In the lowest Principalities Arch-angels Angels And this is spoken as boldly as if the Author of the Phansie had been in good earnest wrapt up with Saint Paul into the third Heaven and there seen the Scheme of their Divine Oeconomy Only that holy Apostle tells us he heard there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unutterable words 2 Cor. 12.4 and seems to have warned us sufficiently against all such Gnostic's or Pretenders unto extraordinary knowledg to whom he hath given this Character of Vanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intruding into those things which they have not seen Coloss. 2.18 And certainly if he had minded to intimate so many distinct Orders he could easily have put the nine Names together as well as this his famed Disciple or if several names were sufficient to denote their Orders he could have added more to the number e. gr an Order of Fighters the heavenly host Saint Luke 2. an Order of Watchers out of Daniel a Chorus of Morning-Stars out of Iob and another of the Sons of God c. Baronius quotes Ignatius for an asserter of this same Hierarchy in Ep. ad Trallenses But Vedelius contends against him strongly that the whole period referr'd to is interpolated and supposititious However neither the words nor the order of enumeration agree with Dionysius's and there are two fresh ones among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. Vallae in his Comment upon Revel 4.8 very angerly expostulates with the Latins for omitting nine times Holy in their Versions which all the Greeks saith he have in that place as losing by this defect of theirs the mystery of ter trinum which is as he adds the number of the Orders of Angels But Revius answers him well enough That this was the Dream of a counterfeit Dionysius and that all the Greek Copies have not nine times Holy there neither but most of them thrice only as we read it However to make even with this celebrated number instead of a more serious and direct opposition it may not be amiss here to remember that some have ranged the Devils into nine Orders too In the first as they tell us are Pseudothei False-Gods who corrupt Religion the Prince of whom they call Beelzebub In the second are Spiritus
mendaces lying Spirits one of whom deceived the Prophets in the days of Ahab 1 Kings 22. whose Prince is named Python according to what we read of a Spirit of Python Act. 16.16 which we English Spirit of Divination In the third are vasa iniquitatis Vessels of Iniquity from whom proceed all the Flagitious wickednesses that are any-where committed in the World whose Prince is called Belial In the fourth are Spiritus ultores Revenging Spirits that stir up strifes among Men and urge them unto private Revenge whose Prince is Asmodâ—us Tobit 3. In the fift are Daemones praestigiatores Conjuring and Jugling Devils the Patrons of Witches and Inchanters who by such kind of Magical Practices do hurt to Men the Prince of whom is call'd Satan In the sixth are AEreae potestates the Powers of the Air who by God's permission raise Storms and Tempests whose Prince they call Meris or Metiris I know not whence nor why In the seventh are Furiae the Furies which torment the minds of Men after Sin committed and work divers confusions in the World whose Prince is said to be Abaddon or Apollyon which name we have Reuel 9. In the eight are Criminatores the Accusers who lie in wait against the Fame and honour of Good-men whose Prince is Diabolus or Astaroth And In the ninth are Tentatores the Tempters those evil Spirits that seduce by subtlety whom they cannot oppress by violence whose Prince they call Mammon Which Distribution I alledge not to avouch for it but only as an instance of the same curiosity that produced the former a restless and unsatisfied itch of Knowledg which searcheth into all depths and spareth neither Heav'n nor Hell in its presumption as if the Motto were Flectere si nequeo superos Acheronta movebo Of like Vanity and Rashness are the Jewish Cabalists guilty Rabbi Moses the Son of Maimon assigns ten Degrees of Angels from so many Words which he picks up here and there concerning them In the first Animalia Sanctitatis In the second Rotae In the third Ereellim In the fourth Casmallim In the fifth Seraphim In the sixth Maleacim In the seventh Elohim In the eight Filii Elohim In the ninth Cherubim In the tenth Ischim sive viri The first second and fourth as I. Cappellus observes are taken from Ezech. 1. but Casmâ—llim is unfitly put for a peculiar Order when it is the name rather of some Colour The fifth from Isa. 6. The third from Isa. 33.7 but absurdly for though the Etymon of the Word agree well enough q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Beholder of God yet the Prophet attributes Tears and Mourning to them and points unto the Embassadors sent from Hezekiah to Rabshakeh The sixth is the Hebrew for Angels The seventh from Psal. 8.5 The eight from Iob 1. The ninth from Gen. 3. The last from thence that in the Apparitions of Angels the Scripture often saith the Man said so and so But how improperly as he farther adds are those appellations Elohim filii Elohim Maleacim that is Gods the Sons of Gods Angels which are common Elogiums agreeing to every one of them put to describe certain Orders Others of the Jewish-Masters are content to refer to three Degrees only The first they call intelligentias à materiâ separatas Intelligences wholly separate from matter that never appeared but in Prophetic Vision and so were never seen but heard only yet alway stand about the Throne of God The second they call Angelos Ministerii Angels of Ministery made to govern the World and Minister unto good Men dwelling above the Orbs and so call'd the Host of Heaven but for their Ministry-sake assuming sometimes of visible Forms and so appearing and seen The third they call Spiritus sublunares Sublunary Spirits the Executioners of Divine Wrath and Justice Angels of Destruction and Death whom also they make to be Male and Female to Eat and Drink and Gender and Die and succeed each other as Men do This is much like the Heathens distinction of their Genii into Supercoelestes Coelestes Subcoelestes which I forbear to prosecute any farther than the bare naming of it Hereunto lastly we may refer the Schoolmens distinction of Angels into Assisting and Ministring as they deliver and explain it making the latter to be only those of the lowest Order even as the Jewish Rabbies did their Angels of Ministry and Sublunary Spirits Against both of whom the Text apparently decides the Case Are they not all ministring Spirits As shall be afterwards farther declared To end this enquiry though there is for certain a most excellent Order among the Angels and there are probably different Ranks and Degrees of them yet what they are in particular is no where revealed for our satisfaction and some of those Denominations which are relied upon in Sacred Writ as to this matter may as well denote distinct Properties and perfections of each individual Angel or certain temporary Offices and Imployments only as point unto the setled and established Order among them all The Prophet Ezechiel speaking of four of them describes them every one alike They four saith he had the face of a man and the face of a lion on the right-side and they four had the face of an oxe on the left side they four also had the face of an eagle Revel 1.10 The like to which we have again Revel 4.7 where the design seems to be to represent them in way of Hieroglyphick Prudent as Men Couragious as Lions Laborious and Industrious as Oxen and Swift as Eagles But it very well becomes us willingly to be ignorant of what our Heav'nly Father hath not thought good to make known unto us And therefore I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forbear to search farther into what is hidden and concealed closing this Chapter with the remarkable instance of Saint Augustin's exemplary modesty in the present Argument as I did the foregoing with Damascen's What those several words mean saith he whereby the Apostle seems to comprize the universal society of Angels Thrones Dominions Principalities c. and how they differ let them tell who are able if they can but prove what they affirm I for my part confess my ignorance CHAP. IV. Of the Offices of Angels THe fourth Point concerns the Function or Office of the Angels whereunto God hath appointed and commission'd them And as to that the holy Scriptures will more fully resolve us designing as appears to promote our duty and comfort more than to satisfie a speculative curiosity Are they not all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liturgie or ministring Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent forth to Minister saith the Text. They are all Liturgic Spirts The word hath relation to public and honourable Imployment So Princes and Magistrates are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.6 And Christ himself as our great High-Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 8.2 And Saint Paul the Apostle of the Gentiles 〈◊〉 〈◊〉 〈◊〉
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
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
attending him The Scriptures indeed commonly alledg'd for this do not of themselves necessarily inforce it yet if taken and expounded as generally they are by the Fathers according to the common belief of the Jewish Nation yea and the Tradition of the Gentiles too which was from thence most probably derived do very much favour it Spanhemius is positive and severe in condemning this opinion as 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 un-scriptural anti-scriptural unreasonable But the learned Zanchie is quite of another mind The common and constant consent of the Fathers saith he hath much of weight and authority with me unless the holy Scriptures do manifestly teach the contrary and they all seem to have beâ—n of this judgment which I lâ—ok upon as the more probable The whole Church hath always thought thus It was saith he â—arther and is the received opinion of the Hebrews that â—very â—aithfull person hath his certain Angel assign'd him and it may be conâ—irm'd from hence thâ—â— the Doctrine abouâ— Aâ—gels propagated among the Gentilâ—s did â—low â—rom the Iewâ— as Justin and Eusebius testâ—â—iâ— however many things were corrupted in the relating Nâ—w it was the received opinion among all Nations that all men so soon as coâ—ceived have thâ—ir Angels appointed them whence also they were call'd Genii I will instance only in some fâ—w Authorities first of the Fathers and secondly of Pagan-Writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iust. Marâ—yr Qu. Resp. p. 410. Aliquibus Angâ—lis uniuscujusque hominis crâ—ditam esse curam ne cos laederent perniciem cis asserrent scelerati exâ—crati Daemones Theodoret. Divin Decret Epit. c. de Angelis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. l. 3. contra Eunomium De Platoâ—e testâ—tur Apulâ—ius Plato autumat singulis hominibus in vitâ agendâ testes cuslodes singulos additos qui nemini conspicui semper adsint arbitri omnium c. De Deo Socratis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Max. Tyrius Diss. xxvi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian Epist. Diss. l. 1. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menander Vel ut alii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod aâ—tem ab Hebraeis demanârunt quae apud â—entiles propagata sunt de Angelis utì è Zanchio paulò ante diximus confirmant magis quae sequuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numenius Vide Ludov. Viv. in Aug. l. 8. de Civ Dei c. 11. Quis Poetarum quis Sophistarum qui non omninò de Prophetarum fonte potaverit Tertul. Apol. c. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod apud vos studium non à Barbaris traxit originem Tatiani Orat. contra Graecos Iacob when he blesseth Ioseph's two Sons makes this Prayer for them The Angel which redeemed me from all â—vil bless the Lads Gen. 48 1â— where he manifestly points at an Angel that had all along taken the care of himself whoeâ—er he were but then he assigns him over if I may so speak to both his Grand-children to Ephraim and Manasseh together Our blessed Saviour affirms of his Disciples that they have their Angels by way of propriety Saint Matth. 18.10 from whence Saint Chrysostom thinks it evident that the Saints if not all others have their Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 60. in S. Matth. But yet he determines not peremptorily one particular Angel to each of them The Church in Mary's house say when Saint Peter knock'd at door whom they supposed at that time fast in Prison It is his Angel Act. 12.15 and this as Zanchie notes juxtà receptam in populo Dei sententiam and Origen infers from thence that the other Apostles had in like manner their Angels Similitèr ergò intelligitur esse alius alterius Apostoli Angelus sicut est Petri singulorum per ordinem In Numeros Hom. 1. This seems to argue an opinion of particular Guardian-Angels in the speakers but yet amounts not to a conviction of the truth of that opinion Which is also rendred somewhat the more dubious because there is not an exact agreement about the time when this Angel enters upon his supposed charge Some say at the Nativity according to that of Saint Hierom magna dignitas animarum ut unaquaeque habeat ab ortu nativitatis in custodiam sui Angelum deputatum with whom agrees Saint Augustin Maximum aestimo illud fuisse beneficium quod Angelum pacis ab ortu nativitatis ad finem usque meum mihi ad custodiendum me dedisti Others upon Baptism and so Origen is thought to believe and teach Singulis pueris statim post acceptum Baptismum certum assignari Angelum Others not only before Baptism but before the Birth too even at the instant when the Soul is first infused whence Tertullian ascribes all those good offices unto Angels as the Ministers of Divine Power which the Superstition of Rome Heathen divided among several feigned Goddesses as Alemonia so call'd from nourishing the foetus in the Womb Nona and Decima from the moneths of Note for Child-bearing Partula from the governing of the Birth and Lucina from the bringing of it into Light Omnem hominis in utero serendi struendi fingendi paraturam aliqua utique potestas divinae voluntatis ministra modulatur Nos officia divina Angelos dicimus De animâ c. 37. The Pythagoreans conceived That every man hath both a good and a bad Angel attending him which Mahomet hath adopted into his Religion And that was also the saying of Empedocles binos Genios ab ipso natali diâ— cuiquâ— mortali Deorum munere datos bonum scil malum which Origen seems not at all to mislike Vnicuique duo assistunt Angeli alter justitiae alter iniquitatis The Stoics as Seneca tells us ascribed to every one Genium junonem which though Lipsius interpret Genium nempe viris Iunonem faeminis others understand after another fashion Iunonem Genium suum singulis dederunt quasi praesides oppugnatores Again the Egyptians taught that every Man hath three Angels one to govern his immortal Soul which was call'd Sacer Daemon a second from the disposition of the Heav'ns call'd his Genius and a third with reference to his Vocation or Imployment stiled therefore Spiritus Professionis By all which it appears how uncertainly and at random we guess at these matters The holy Scriptures speak not only of one but a multitude of Devils we are in danger of and to watch and war against Ephes. 6. And in like manner not only of one but a multitude of Angels imploy'd by God for our aid and relief He shall give his Angels charge concerning thee Ps. 91. And are they not all ministring Spirits saith the Text. Yea and where it is said The Angel of the Lord encampeth Ps. 34. We are to construe it Angels for he
said to have been giv'n the Jews by the disposition of Angels as I shew'd before the word spoken by Angels An Angel meets Balaam the Prophet though otherwise of no very good character in a perverse way and charges him to speak no more than God should reveal Numb 22. Daniel had his Visions from an Angel and the Angel Gabriel was sent forth to inform him and give him skill and understanding Dan. 8.16 9.22.23 ch 10. and 11. So throughout the Prophecy of Zechary we read that an Angel talk'd and commun'd with him and shew'd him this and that and said to him thus and thus Zech. 1.9 14 19. 2.3 4. c. And then in the New-Testament an Angel brings the welcome Message of a Son who should be the fore-runner of a Messias to Zacharias the Priest Saint Luke 1.13 and after that to the blessed Virgin of her conception of that Messias c. ver 30 31. and after that proclaims the good tidings of his Birth to the Shepherds in the Field Saint Luke 2. An Angel appears thrice to Ioseph as hath been said upon another occasion first to satisfie him about the taking to him Mary his espoused Wife afterwards to warn him to fly with the young Child and his Mother into Egypt and then to call him again into the Land of Israel Saint Matth. 1.20 21. 2.13 20 22. The Angels also as I have shewn preach Christ's Resurrection to those that sought him in his Sepulchre Saint Luke 24. and testifie from heav'n the verity of his Ascension thither and his second coming thence Acts 1. An Angel signifies the Revelations of Christ to Iohn the Divine Revel 1.1 22.16 c. This way of God's communicating his Mind and Will occasionally to Men by Angels seems pointed at in that of Elihu Iob 33.14 15 16 17. and was commonly acknowledged among the Jews whence that speech of theirs concerning Saint Paul We find no evil in this man but if a Spirit or Angel have spoken to him let us not fight against God But their doctrinal Ministry is not ordinarily now to be expected by us God hath thought good to substitute other Legats for the publishing of his Mind and Will to Men. Malachi hath it of the Legal Priesthood The Priests lips should keep knowledge and thâ—y should seek the Law at his mouth for he is the Messenger or Angel of the Lord of Hosts Mal. 2.7 And God saith our Apostle who at sundry times and in divers manners spake in time past to the Fathers by the Prophets hath in these last days spoken unto us by his Son viz. in our nature a person far transcendent to the Angels Hebr. 1.1 2. And this beloved Son of his God incâ—rnate That great Prophet whom all are obliged to hearken unto Acts 3.22 23. hath sent his apostles after him enabling of them to continue and propagate a succession of Ministers after them too faithful men who shall teach others unto the end of the World He gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the Body of Christ till we all come into the unity of the Faith and Knowledg of the Son of God Ephes. 4.11 12 13. 2 Tim. 2.2 These visible Ministers of Christ now we are to look upon and receive as Angels Saint Paul speaks it to the praise of the Galatians that they once so received him Gal. 4.14 and so the Bishops of the Asian Churches are call'd by Christ himself as hath been before suggested Revel 2 and 3 ch's To such as these it is that the holy Angels themselves direct men under the Gospel An Angel calls Philip towards the South to meet the Eunuch and preach Jesus to him Acts 8. An Angel certifies Cornelius that his Prayers and Alms were come up for a memorial before God but bids him send to Ioppa for Simon Peter there who should tell him what he ought to do and the Angel satisfies Peter too in a Vision as to his going to him Acts 10. An Angel also invites Saint Paul to preach the Gospel in Macedonia ch 16. So forward are these celestial Spirits in promoting the knowledg of those blessed Mysteries which themselves with admiration look down into and to testifie unto us that it belongs not to them to usurp the Ministerial Office in the Church of Christ but to preserve and countenance it in the hands of such as our Lord and Saviour hath appointed thereunto It is indeed an high honour which God imparts unto Men to confer this Angelical-Office and imployment on them but then it is also a gracious condescension to humane weakness that he is pleased so to treat with us and speak to us by these in our own Flesh. For we could not bear the glorious splendor of Divinity it self in this our mortal state nor the apparitions of Angels neither without much of terror and consternation When the Law was giv'n by their Ministry the people stood amazed and said unto Moses Speak thou with us and we will hear but let not God speak with us lest we die Exod. 20.19 And when an Angel came to the Wife of Sampson's Mother she saith to her Husband concerning him A man of God came unto me and his countenance was like the couâ—tenance of an Angel of God very terrible Judg. 13.6 And of Daniel we read that upon such an appearance his strength failed him and he stood trembling Dan. 10.8 11. and the like of others In so much that the Angels do usually begin their Message with the removal of that fear which possesseth those to whom they speak So to Daniel Fear not Daniâ—l Ch. 10.2 So to Zacharias Fear not Zacharias Saint Luke 1.13 So to the blessed Virgin Fear not Mary Ver. 30. So to the Shepherds Fear not for behold I bring you good tydings Ch. 2.10 So to the good women at our Saviours Grave Fear nâ—t ye for I know that ye seek Iesus which was crucified Saint Matth. 28.5 It is therefore as I have insinuated a condescension to our state of infirmity that God hath chosen to send and speak to us ordinarily by Embassadors of our own make and kind mortal-men like our sâ—lves Men that die and are not suffered to continue by reason of death as the Apostle phraseth it Hebr. 7.8 23. Saint Paul yet gives another account of this dispensation We have this Treasure saith he in earthen-vessels that the excâ—llency of the power may be of God and not of us 2 Cor. 4.7 God declares and magnifies his Power in destroying the Devils Kingdom by the Ministry of weak and frail Men. To which may be added farther that hereby also he makes the greater proof of our Faith and Obedience whil'st we submit to them that watch for our Souls and pay them all due reverence as God's Ministers and Christ's Vicars observing them amidst their weakness and
infirmities as Christ himself according to that known Maxime Apostolus cujusque ut quisquâ— translated by our Saviour to this purpose He that heareth you heareth me and he that dâ—spiseth you despiseth me Saint Luke 10.16 And then again by this means hath God provided foâ— the safety of his Church as Zanchy notes That fâ—lse and wickâ—d Doctrines might not be obtruded on her for true and holy by evil Angels transforming themselves into Angâ—ls of Light or a wide door opened unto deceitful Enthusiasms and Revelations coâ—trary to the Gospel deliveâ—'d by Christ and his Apostles It pleased him saith he to make the Angels Ministers of the Law in Mount Sinai and uâ—der the New-Testament that they should send men to be taught and instructed by the Apostles that we might be assured that they never propound any doctrine opposite to the Prophetical and Apostolical and therefore if there be any such in the World that it is not from the Angels of God but from the Devil and Aâ—tichrist We are not 't is true to limit the Almighty but that he may still imploy the holy Angels upon certain Messages Admonitions and Instructions as he pleases and likely enough it is that many useful notices are communicated from them Artes praeeunt aut docent quaedam humano ingenio nunquam eruenda ostendunt Lipsius Phys. Stoic l. 1 Diss. 19. Vsus etiam Musicae omnisque disciplinae medicinae artis gymnasticae si quae sit his similis nobis subministrant Porphyr deabstin l. 2. s. 38. Quod Plato intellexisse videtur cum Philosophiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellarit Quò spectat etiam Ciceronis illud Philosophiâ— quid est aliud nisi ut Plato ait Donum ut Ego inventum Deorum Tuscul. l. 1. M. Antonini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. s. 17. But the way of Salvation is already prescribed to us and setled by a sure word of Prophesie in the holy Scriptures which we are to give heed unto as an unerring Rule and Guide So that we must not look for or hearken unto any other Gospel Saint Paul as to this is cleer and positive Though we or an Angel from Heav'n preach any other Gospel unto you than that which we have preached unto you let him be accursed as we said before so say I now again if any one preach any other Gospel unto you than that ye have received let him be accursed Gal. 1.8 9. which we are the more carefully to mind because there may be sometimes Diabolical delusions pretending to be Angelical and Divine Revelations 2 Cor. 11.13 14 15. and we are warned Not to believe every Spirit but try the Spirits whether they be of God because many false-Prophets are gone abroad in the World 1. Ep. of S. Iohn 4.1 We read of a Spirit that said in Ahab's time I will go forth and be a lying Spirit in the mouth of all his Prophets 1 Kings 22.21 22. Nor was this peculiar unto that season only for the holy Ghost speaketh expresly as Saint Paul tells us That in the later times some shall depart from the Faith giving heed to seducing Spirits and Doctrines of Devils speaking lies in hypocrisie 1 Tim. 4.1 2. This then we are to conclude upon for our security against all dangerous Impostures that a good Angel an Angel of Light can never come unto us upon any errand contrary to the revealed Word and Will of God by Jesus Christ whom they all adore and worship This is the Chart or Paper they bear always in their hand that I may allude to what was said of the description made in Cebes Table at the bâ—ginning The Law was given by their Ministry and the Gospel published with their acclamations And what the Prophet Isaiah hath said against those who consult the Devil and his Instruments is worthy also of our remembrance Chap. 8.9 10. When they shall say unto you seek unto them that have Familiar Spirits and unto Wizzards that peep and that mutter or that cant should not a People seek unto their God as if he had said how incongruous and absurd is it to forsake the Oracles of God and enquire of the Devils To the Law and to the Testimony if they speak not according to this Word whatever New Light they may possibly pretend unto it is because there is no Light in them Secondly It is a particular charge given to the Angels to be our Keepers to ward off dangers from us as Souldiers to guard us as Nurses to bear us in their Arms and as Guides to direct us in wayes full of peril hazard and uncertainty The Phrases used by the Psalmist are apposite to this purpose The Angel of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 castrametatur circum encampeth round about them that fear him Ps. 34. And There shall no evil befall thee for he shall give his Angels charge over thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep thee in all thy ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall bear thee up in their hands lest thou dash thy foot against a stone Ps. 91.10 11 12. With this therefore Abraham encourageth his Servant when he sent him to seek a Wife for his Son Isaac The Lord God of Heaven shall send his Angel before thee Gen. 24.7 Which he when he comes to tell his Story thus repeats He said unto me the Lord before whom I walk will send hiâ— Angel with thee and prosper thy way v. 40. And when Iacob return'd to his Father's House from the service of Laban the Angels of God met him in the way of whom he said Thâ—â— is God's Host Gen. 32.1 2. of which before and he had good experience of their protâ—ction This was the support which God gave unto Moses in his conduct of the People of Israel Exod. 23.20 c. Behold I send an Angel before thee to keep thee in the way and to bring thee into the place which I have prâ—pared Beware of him and obâ—y his voice provoke him not for he will â—ot pardon your transgressions for my Name is in him But if thou shalt indeed obey his voice and do all that I speak then I will be an Enemy unto they Enemies and an Adversary unto thy Adversaries for mine Angel shall go before thee and bring thee in unto the Amorites and the Hittites and the Perizzites and the Canaanites and the Hivites and the Jebusites and I will cut them off And again he renews the same encouragement ch 33.2 I will send an Angel before thee and I will drive out the Canaanite the Amorite and the Hittite and the Perizzite and the Hivite and the Jebusite When a formidable Army of Syrians had surrounded Dothan where Elisha was to apprehend him so that his Servant was at his wits end upon it Elisha thus comforts him Fear not for they that be with us are more than they that be with them 2 Kings 6.14 15. whereby he meant the Host of Angels that pitched
again And alittle after he heard the same Voice calling him in the same manner which made a greater Impression upon him than before so that now being awakened he call'd to his Wife lying by him and told her what had hapned and both of them for a time lay awake expecting whether they might hear the Voice again and whether it would say any thing more to them At last the Voice awakened him a third time calling him as before by Name and advising him by all means to retire speedily out of that Town with his Family for that within a few days the Plague would rage horribly there To which the Chancellor added that it was very well he followed the Direction giv'n him for as much as soon after the Plague indeed began in the Town and destroy'd a great Number of the People And this saith Amyraldus was certainly an Angel that spake to him and by the favourable and benign Providence ofGod drew him out of that danger which otherwise had been unavoidable Thus much in effect Apuleius tells us of Socrates his Daemon out of Plato that if there were danger at any time in his Enterprizes and Undertakings he heard a Voice from Heav'n admonishing him to use Caution and either forbear awhile or steer another Course And Balbus in Cicero thus expounds Homer's allowing to the principal Heroes Certos Deos discriminum periculorum comites de Nat. deorum l. 2. Thirdly It is part of the Angels Ministry to the Faithful not only to keep and defend them or prevent and ward off dangers from them as hath been said but to bring comfort also to the Disconsolate and real help supply and deliverance in the time of need The Angel of the Lord encampeth round about them that fear himâ—punc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and delivereth them Ps. 34. Instances of this sort we may have many The Angel of the Lord found Hagar by the Fountain of Water in the Wilderness in the way to Shur and said Hagar Sarah's Maid whence camest thou and whither wilt thou go And she said I flâ—e fâ—om the Face of my Mâ—stress Sarai Aâ—d the Angâ—l of the Lord said unto her return unto thy Mistrâ—ss â—nd submit thy self under her hands Aâ—d the Angel of the Lord said unto her farther Nâ—meâ—shmael â—shmael that is God shall hear becausâ—â—he Lord hath heard thy afflâ—ction Gen. 16.7 8 c. And agâ—â—n when she and that Son of hers were cast forth and wandred in the Wilderness of Beersheba and the Water was spent in the Bottle and she casâ— the Child under the Shrubs and went and sat down over-against him a good way off that she might not see his death and lift up her voice and wept God saith the Text heard the voice of the Lad and the Angel of the Lord call'd to Hagar out of Heav'n and said unto her what aileth thee Hagar Fear not for God hath heard the voice of the Lad where he is Arise lift up the Lad and hold him in thine hand for I will make of him a great Nation And God opened her eyes and she saw a Well of Water and she went and fill'd the Bottle with the Water and gave the Lad to drink Gen. 21.15 c. Elijah in like manner threatned by Iezebel â—led to Beersheba where he left his Servant and going a day's journey himself in the Wilderness â—at down in great discontent under a Juniper-Tree desirous rather to die than live And saith the Text as he lay and slept under the Iuniper-Tree behold an Angel touch'd him and said unto him Arise and eat and he look'd and behold there was a Cake bak'd on the Coals and a Cruise of Water at his Head And he did eat and drink and laid him down again And the Angel of the Lord came again the second time and said unto him Arise and eat because the journey is too great for thee And he arose and did eat and drink and went in the strength of that Meat fourty day 's and fourty nights unto Horeb the Mount of God 1. Kings 19.5 c. This Meat brought to Elijah we may call Angels food as possibly the Israelites Mannah from Heav'n was so call'd not only for the excellency of it as hath been before suggested but because procured and brought down by the Ministry of Angels And the same Elijah afterwards was encouraged by an Angel to go along with Ahaziah the third Captain and not to be afraid of him having before by the aid of Angelical Ministry most probably destroy'd the first and second Captains with their Fifties sent to apprehend him with Fire from Heav'n in so much as this third also terrified with their examples fell on his knees beseeching him to spare his life whereupon the Angel saith Go down with him and be not afraid of him 2 Kings 1. When the Prophet Isaiah upon the Vision Ch. 6. cryed out Wo is me for I am unclean because I am a man of unclean lips and dwell in the midst of a people of unclean lips There flew saith the Text one of the Seraphims unto him having a live-coal in his hand which he had taken with the Tongs from off the Altar and he laid it upon his Mouth and said Lo this hath touched thy Lips and thine iniquity is taken away and thy sin purged Vers. 5 6 7. Our blessed Lord and Saviour himself had the Angels Ministring unto him and strengthning of him in and after his Temptations and bitter Agony as hath been shewn already in its proper place Saint Paul having related the great danger that he and his company were in at Sea adds remarkably There stood by me this night an Angel of God whose I am and whom I serve saying fear not Paul thou must be brought before Caesar and lo God hath giv'n thee all them that sail with thee Acts 27.23 24. The Angels at Sodom pull'd Lot into the house and struck those that assaulted him with blindness Gen. 19.10 11. and after that they warn him in time to bring his Kindred and Goods out of that wicked place which God had sent them to destroy Ver. 13. And not content with a naked warning when the morning arose they hasten him again saying Arise take thy Wife and thy two Daughters which are here lest thou be consumed in the punishment of the City Ver. 15 c. And while he lingred saith the Text the men laid â—old upon his hand and upon the hand of his Wife and â—pon the hand of his two Daughters the Lord being merciful unto him and set him without the City Nor do they leave them quietly there so long as there was apparent danger but When they had brought them abroad they add escâ—pe for thy life look not behind thee neither stay thou in all the Plain â—scape to the Mountain lest thou be consumâ—d We read of an Angel in the Book of Revelations crying to the four Angels there to whom it was
giv'n to hurt the Earth and Sea saying Hurt not till we have sealed the Servants of our God in the foreheads Revel 7.2 3. King Hezekiah in a great strait and distress begirt with the Assyrians whose Power and multitude he was no-ways able to resist prayeth to God and he sends his Angel to work a sudden and wonderful deliverance for him destroying in one night as hath been touch'd before an hundred fourscore and five thousand of the insulting Enemy 2 Kings 19. And such another story we have of the great deliverance of Maccabeus and the Jews by an Angel or helper from Heav'n in the Apochrypha 2 Maccab. 11.6 8 9 10 11. with his prayer at another time for the like aid encouraged by this example of Hezekiah Ch. 15.22 23 24. The three famous Confessors Shadrach Meshach and Abednego whose proper names were Hananiah Michael and Azariah Dan. 1. when cast into a Fiery Furnace heated seven times hotter than ordinary were yet strangely preserved from all harm and indemnified amidst the raging Flames by an Angel of God who appeared there with them so that that most furious and devouring Element had no power upon their Bodies nor was an hair of their Head singed neither were their Coats changed nor did the smell of the Fire pass upon them though it was so fierce and scorching that it consumed the men who cast them in Dan. 3. And when Daniel another of the Confessors of those times as they are reckon'd up Ch. 1. call'd there The four Children to whom God gave great knowledge and skill in all learning and wisdom when he I say was cast into the Lions Den on purpose to be devoured an Angel of God there restrains the wild appetite of those greedy beasts of prey and after a most unwonted manner preserves him in the very Jaws of Death Dan. 6. My God saith he hath sent his Angel and hath shut the Lions mouths that they have not hurt me for as much as before him innocency was found in me and also before thee O King have I done no hurt Ver. 22. And these four are the persons plainly referr'd to in the Apostle's Martyrology Hebr. 11.33 34. Who are said through faith to have stopt the mouths of Lions and quenched the violence of Fire viz. God by his Angels as hath been said rescuing and delivering them When the Apostles were by the procurement of the High-Priest put in the Common-Prison the Angel of the Lord by night open'd the Prison-doors and brought them forth and animated them to speak openly to the People in the Temple Acts 5.18 c. And Saint Peter after that imprisoned by Herod and deliver'd over for security to four Quaternions of Souldiers to be kept was thence notwithstanding all their care set at liberty by an Angel loosing of his Chains causing the Iron-gates of the City to open to him and conducting of him through the Streets thereof in such a manner as he thought himself but in a Dream for a great while till he came at last to acknowledg Now I know of a surety that the Lord hath sent his Angel and hath deliver'd me out of the hand of Herod and from all the expectation of the People of the Iews Acts 12.4 c. Thus the Angels we see are the Commissioned Instruments of extraordinary Escapes Preservations and Deliverances Sometimes too they are sent as Physitians to cure and heal in case of Hurt Sickness or Disease Hence we read of the Pool of Bethesda where lay a great multitude of impotent Folk Blind half-wither'd waiting for the moving of the Water For an Angel saith the Text went down at a certain season which Heinsius tells us out of Cyril was yearly at Pentecost into the Pool and troubled the Water and whosoever then fiâ—st after the troubling of the Water step'd in was made whole of whatsoever Disease he had Saint Iohn 5.3 4. To this head we may refer perhaps those choice Receits which M. Antoninus acknowledgeth himself a Debtor for to the Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the Book of Tobit we are told of the Angel Raphael whose name as I have said elsewhere signifies a Divine Physitian sent to heal old Tobit of his blindness and Sarah the Daughter of Raguel his daughter-in-Law of her reproached barrenness To scale away the whiteness of Tobit 's eyes and to give Sarah the daughter of Raguel for a wife to Tobias the son of Tobit and to bind Asmodeus the evil Spirit that had kill'd her seven former husbands before they had lain with her Tobit 3. And the good old man was so ready in his belief of this Divinity concerning the help and protection of God's Angels vouchsafed to his Servants upon occasion that he cheers and comforts his troubled and discontented Wife upon his Son's journey from her with it Take no care saith he he shall return in safety and thine eyes shall see him for the good Angel will keep him company and his journey shall be prosperous and he shall return safe Ch. 5.20 21. Hitherto I have given sundry apposite instances as I conceive of the Ministry of Angels to pious and good men throughout their life instructing defending comforting helping and delivering them And we may be sure their aid and assistance is then most ready at hand when they have most need of it At the Agony of Death therefore they may look for strength and support from them even as they ministred to our Lord and Saviour in his as hath been more than once suggested already That is a time certainly wherein their help cannot but be very acceptable all other visible help then failing and the Devil plying of his assaults because he knows his time is short which gave occasion to Gazaeus to insert this intercalare Distichon in a Poem of his to his Angel-keeper Angele mi bone dux animae bone mentis Achates Quo sine non possum vivere nolo mori In death as Gerhard speaks we fear especially the craft of our Adversary that Serpent who doth insidiari calcaneo ply at the heel The heel saith he is the extreme part of the Body an th extreme term of Life is Death In that agony of death therefore the custody of Angels is chiefly necessary to keep us from the fiery darts of the Devil and convey the Soul whâ—n it leaves the Body into the heavâ—â—ly Pâ—â—adise Tertuâ—â—â—â—â— stileâ— them 〈…〉 the Câ—â—lers forth of 〈◊〉 and â—uch a◠〈◊〉 â—hem 〈◊〉 â—uram diversorii 〈◊〉 pâ—â—paration 〈◊〉 those Mâ—nsions they are 〈◊〉 to agreeably â—o which we â—ave â—omewâ—â—â—◠〈◊〉 among the Platonists Vide 〈◊〉 de Deo Socratis Plato docuit â—bi vâ—â—a edit◠〈…〉 est cundem illum Genium raptare illic◠〈◊〉 veluâ— custodiam suam ad juâ—â—â—ium c. And then after the separatâ—on of Body and Soul asunder they are careful and diligent in their attendance to Lodg the departed Spirit safely in
its Rest and Happinesâ— Such a priviledg belongs unquestionably even to the poorest and meanest of God's Servants For so it is recorded of Lazarus for our encouragement The Begger died and was carried by Angels into Abraham ' s bosom Saint Luke 10.22 that is by them he was translated into the place of his refreshment in the Kingdom of God with that Father of the Faithful And such probably was Elias his Fiery Chariot and Horses wherein he mounted to Heav'n 2 Kings 2.11 They rejoice at the return and conversion of Sinners unto God as hath been said before from Saint Luke 15.7 10. and thâ—ir joy is increased by the receiving of them at last into their own number in the Regions of Bliss and Happiness as those per quos ruinae suae scissuras restaurari expectant saith Saint Augustin by whom they expect the Rents among themselves by the fall of so many to be made up again and restored Thus the Angels are all along and every-where ministring Spirits to the Elect to keep off evil from them and to supply them with all the good they stand in need of and God sees fitting for them watching all opportunities â—or the preservation health and safety both of their Bodies and Souls goods and good names guarding them from thâ— invasion of evil and hurtâ—ul Spirits making an â—edg about them and all that they have working â—â—â—ir pâ—osperity and suâ—cess in matters oâ— importance relating to the most considerable turns of their lives assisting them in their Vocations providing for their escape and deliverance in danâ—erâ— extraordinary healing of their Sicknesses 〈…〉 comâ—orting and relieving of them in 〈◊〉 of the greatest perplexity and trouble never leaving them destitute in any condition encouraging and strengthning of them at their death yea and after death too waiting upon them till they have brought them safely to those Regions of Felicity where no hazard or danger can farther reach them These saith Saint Augustin are the Guardian-keepers upon the Walls of the Nâ—w Jerusalem and the Mountains that encompass her about watching and observing the vigils of the night over her Flock that the old Serpent our Adversary the Devil may not as a Lion snatch our Souls whil'st there is none to deliver They are sent to minister for them who shall be heirs of Salvation to free them from their Enâ—mies and keep them in all their ways to comfort them also and admonish them and offer up their Prayers to God For they love these thâ—ir fellow-Citizens and therefore with great care and a vigilant industry are present with them at all times and in all places ready to come in for their relief and provide for their necessities and solicite to and fro as acâ—â—ve Messengers between them and Heav'n They assist â—â—em in their labours protect them in their rest hearten them in their Fights and crown them upon their Victories SECT V. An Objection touching the superfluousness of Angelic-Ministry removed Now lest any should object or say within their hearts That this Ministry of the good and holy Angels is altogether needless and superfluous since God himself is Omnipresent and Omnipotent every-where at hand and of Power unquestionably sufficient to do all that for us which we â—an desire and much more than we can look for or receive from them I will offer a few things here for the extirpating of this prejudice Far be it from any Christian to think or imagine such a necessity of the Angels interposure as those Heathens did who confining of their Gods to the upper Regions and looking on it as a diminution and disturbance of their ease and happiness to concern themselves with the vast variety of affairs in the sublunary World found out this expedient of certain middle natures as Agents and Messengers for dispatch between them and Mortals Inter terricolas coelicolâ—sque vectores hinc precum inde donorum qui ulâ—â—â— citróque portant hinc petitiones inde suppetias ceu quidam utriusque interpretes salutigeri Apulâ—ius de Dâ—o Socr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Symposio The knowledg we have of God's ubiquity and inâ—inite perfection forbids to surmise thus of him as if he were pent and coop'd up any-where or as if any thing could be concealed at any time or in any place from his notice or as if the efâ—ecting any thâ—ng were â— trouble disturbance or burden to him who created the Universe with a word speaking Ignoratio rerum aliena naturae Deorum est sustinendi muneris propter imbecillitatem difficultas mâ—â—imè cadit in majestatem Deorum Balbus apud Ciceronem de Nat. Deorum l. â— But then the same knowledge forbids us also once to opine or imagine that any of his Constitutions and Appointments are in vain We are not 't is true competent Judges of his Works so as to give the full and adequate reason or account of them but yet both may and ought to conclude from his own Excellencies that in the greatest and exactest wisdom mensurâ numero pondere Wisd. 11. he hath contrived and made them all We cannot possibly tell the need or usefulness of sundry sorts of Beings nevertheless it is not for us hastily to pronounce that they might therefore be spared and serve not to any worthy purpose M. Antoninus I remember speaking of such things as are apt to offend and trouble us as Thorns and Bryars c. bids to decline them if we can for our own safety but not to start that bold and idle question of curiosity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why were these things at all in the world This were the way as he adds for us to be laugh'd at by those that understand Nature better than we do in like manner as he would deserve from an Artificer who should come into his Shop or Work-house and blame thiâ— and that Tool or Contrivance for superfluous and unnecessary which the Master well enough knew the design and use of That profound reverence we owe unto God as he instructs us else-where to pronounce even in things not only beyond our reach but contrary to our wills and inclinations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This hath a good and sufficient Reason though we ken it not nay and to conclude that he would have contrived otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the matter required it or it were not best as it is This I premise in the general to silence all importunate and presumptuous Enquiries into the Reason and Account of God â—â—mighty's Works and Providence It should suâ—â—â—ce at any time for us to be assured that â—hings are so and so though we are not able to reach the Quare or Quomodo the Grounds or Ends of them As Iustin Martyr said well abouâ— the Mysteries of our Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a conviâ—tion of manifest unbelief to start the Question How of God But the case before us admits of a fair and equal satisfaction
Saint Iohn 3.16 c. There is we see in the first place an evident necessity of the Christian Faith in all to whom it is propounded 〈◊〉 admits us among Christ's Disciples anâ—â—â—â—â—out it we cannot be saved And this Faith must not only be in the heart neither but there must be also an outward prosession and owning of it For with the heart man believeth unto righteousness saith the Apostle and with the mouth confession is made unto Salvation Rom. 10.10 And whosoever shall be ashamed of me and of my Words saith Christ himself in this adulterous and sinful generation wherein it may be to the hazard of his â—ife and all he hath possibly to owâ— and confess them of him also shall the Son of Man be ashamed when he cometh in the glory of his Father with the holy Angels Saint Mark. 8.38 that is he will for ever disown and renounce him So we have it in Saint Matthew Whosoever will confess me before men him will I also confess before my Father which is in Heav'n but whosoever shall deny me before men him will I also deny before my Father which is Heaven Ch. 10.32 33. From whence the Apostle tells us if we deny him he also will deny us 2 Tim. 2.12 See farther Hebr. 3.6 14. Hebr. 10.25 26 c. Saint Luke 14.25 to 34 ver The Primitive Christians well understood the necessity of this open profession of their Religion whatever sufferings it brought upon them Witness that of Tertullian Nec fas est ulli de suâ religione mentiri Ex eo enim quod aliud à se coli dicit quam colit negat quod colit culturam honorem in alterum transfert tranferendo jam non colit quod negavit Dicimus palà m dicimus vobis torquentibus lacerati cruenti vociferamur Deum colimus per Christum Apol. c. 21. The noble Army of Martyrs and Confessors then counted it an happiness to be reproached for the Name of Christ and were so far from being ashamed of suffering as Christians that they glorified God on this behalf according to that of Saint Peter 1 Ep. 4.14 16. and in the midst of all torture they cryed out with courage and constancy Christianus sum But Ecebolius of Constantinople is infamous in Story for his mutability and compliance who whilst Constantius was a Catholick profess'd himself so too but with him after turn'd Arian and in Iulian's days was au Idolater but under Iovian again tacked about to the Catholick side Let them seriously ponder upon this who indulge a liberty of renouncing Chriâ—â—ianity and denying Christ in case the higher Powers on Earth shall so require them who call all the Externals of our Religion Ceremonies that have not any thing of holiness in them nor relate at all to the happiness of individual Christians nay which they are bound to abstain from in case they live where the Christian Religion is interdicted them Sure I am we have not so learned of Christ and his Apostles and such stuff as this needs only a bare rehearsal to render it together with its Authors abominable Now if we once believe the Gospel of our Saviour and confess that Faith which we have received from him we shall from thence see a necessity also upon us in order to our salvation to repent sincerely of all our sins to amend our ways and to live in a conscionable and constant obedience to all Christ's Commands Positive as well as Moral and among the later too such as concern God as well as our Neighbour and our selves For this is plainly the Doctrine which he taught Repent for the Kingdom of Heaven is at hand S. Mat. 4.17 Vnless ye repent ye shall all perish S. Luke 13.3 5. God now commandeth all men every-where to repent Acts 17.30 And this Repentance must not be in shew and appearance only but in truth and reality such as bringeth forth fruits meet for repentance that is reformation and amendment of heart and life S. Luke 3.8 such as S. Paul calls Repentance unto Salvation not to be repented of or not repented of again 2 Cor. 7.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as we stick firm and stedfast to not returning with the Dog to our vomit or with the Sow that washed to wallowing in the Mire Then farther â—or the necessity of new obedience Not every one thâ—t saith â—nto me Lord Lord shall enter into the Kingdom of Heav'n but he that doth the will of my Father which is in Heav'n Many will say unto me in that day Lord Lord have we not prophecied in thy Name and in thy Name cast out Devils and in thy Name done many wonderful works and then will I profess unto them I never knew you depart from me ye that work iniquity Saint Matth. 7.21 c. And in the close of the same Chapter He that hears Christ's sayings and doth them not but yet hopes for happiness by and from him is resembled to a foolish builder erecting a mighty Structure without a good and sure foundation Why call ye me Lord Lord saith he convincingly and do not the things which I say Saint Lukâ— 6.46 He became the Author of Salvation saith the Apostle unto all them that obey him Hebr. 5.9 And to none but such As for others Saint Peter speaks with amazement and horrour What shall the end be of them who obâ—y not the Gospel of God! 1 Ep. 4.17 How dreadful and astonishing if we would know more plainly what Saint Paul declares it When the Lord Iesus shall be revealed from Heav'n with his mighty Angels in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Iesus Christ who shall be punished with â—verlasting destruction from the presence of the Lord and from the glory of his power when he shall come to be glorified in his Saints and to be admired in all them that believe 2 Thess. 1.7 8 9 10. Them that believe that is who obey the Gospel Whom he hath chosen to Salvation through sanctification of the Spirit and beliâ—f of the Truth Ch. 2.13 to an inheritance among them that are sanctified Acts 20.32 or to the riches of the glory of his inheritance in the Saints Ephes. 1.18 The inheritance he will give to these holy ones and to them only For without holiness no man shall see God's face Hebr. 12.14 And for the universality of that obedience which is required of us such-like Texts as these are plain Render unto Caesar the things which are Caesars and unto God the things which are Gods Saint Matth. 22.21 These things ought ye to have done and not to leave the other undone Ch. 23.23 whosoever shall keep the whole Law and yet offend in one point allow himself in the transgression of any particular command he is guilty of all Saint Iames 2.10 These now are the declared Heirs of Salvation who heartily believe in Christ boldly confess
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
unanimous orderly watchful and nimble Spirits are both faithful and zealous in the charge committed to them Not the least spot of neglect unfaithfulness backwardness or indifferency to be fast'ned on them They do always behold the Face of God to receive his pleasure and they are as ready to do it They are call'd Holy ones Dan. 4.13 17. and represented as clothed with pure and white linnen Revel 15.6 without blemish And their zeal puts life and vigour into all their service with reference to which they are a flame of fire burning with the greatest ardors of affection to God's glory and the good of his Church and Servants Now having such a Guard as this about us we are inexcusably guilty of ingratitude if we observe not our heav'nly Father's love and care towards us so as to bless his name for this provision among his many others mercies or of neglect if we open not our eyes to see that there are always more with and for us than those that can be against us so as to gather from hence heart and spirit in the cheerful and undaunted prosecution of our Christian Duty in all the paths we are to tread in order to our Salvation Being therefore compass'd with so great a cloud of witnesses and mighty helpers we are to lay aside every weight and the sin which doth so easily beset us and to run with patience the Race set before us Hebr. 12.1 and having so great encouragement and strong consolation we are not at any time to be weary of well-doing or frightned from it but to be stedfast and immoveable always abounding in the work of the Lord 1 Cor. 15. ult as it becomes persons of such hopes for hereafter the Heirs of Salvation and such security in the interim attended with the holy Angels SECT II. The Christian's Dignity not to be despised Secondly Let us all take notice from hence of the Dignity of Christians and thereupon take heed lest at any time we despise or injure them Be they never so mean low or disregarded in the world they are all the Sons and Daughters of the great King of Heaven and Earth and born to a fair Inheritance a transcendently rich and glorious Kingdom and in the mean while however we may look upon them as destitute and forsaken they have an invisible Guard about them upon occasion to minister for their supply defence and vindication Such honour have all the Saints And here we may well cry out O how plentiful is thy goodness O Lord which thou hast laid up for them that fear thee and which thou hast prepared for them that put their trust in thee even before the Sons of Men Ps. 31.21 It concerns us then to beware that we despise not any of those whom God hath so highly honour'd and that we wrong not any of those for whose aid and relief he hath made so ample a provision S. Iames reproving the strange partiality among the Jewish Christians in judicature having respect to some for their Gay-Clothes and contemning others for their poverty thus expostulates the case with them ch 2.5 6. Hearken my Brethren hath not God chosen the poor of this world rich in faith and Heirs of that Kingdom which he hath promised to them that love him But ye have despised the poor So different are the judgments of God and corrupt men God hath so far honoured these his Servants as to declare them Heirs of a blessed and most glorious Kingdom but ye saith the Apostle have despised them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dishonoured viliâ—ied set them at nought nay abused oppressed and trampled on them as it there â—ollows Do not rich men oppress you c. We ought indeed to honour all men 1 Pet. 2.17 even because they are men bearing the signatures of the Diâ—ine Image and He that despiseth his Neighbour sinneth Prov. 14.21 But the Brotherhood of Christians is to be esteemed at an higher rate as having the Image of God doubly stamped on them being his Children both by Nature and Grace and whatever habit they go in whatever condition be their Lot here the Heirs apparent of Salvation Nor have they all in hopes and Reversion but somewhat in hand too that is very considerable This in particular among other Prerogatives and Priviledges that the glorious Angels a sort of Creatures far above us are made by God's appointment their Ministers and Servants And upon this account too our blessed Saviour bids us to take heed how we offend or despise them Whoso shall offend one of these little ones that believe in me saith he it were better for him that a Milstone were hanged about his neck and that he were drowned in the depth of the Sea S. Matth. 18.6 The offence here spoken of relates chiefly to the turning them aside out of or causing them to stumble and fall in the ways of Salvation But then he adds farther v. 10. Take heed that ye despise not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see that ye contemn not one of these little ones for I say unto you that in Heaven their Angels do always behold the face of my Father which is in Heaven This we see is plainly and evidently asserted by our blessed Saviours Authority and not spoken according to the prejudices and conceits of the people only as some absurdly affirm For I say unto you He designs most certainly to teach and instruct and requires our firm assent to the truth of whatever Doctrine is so prefaced by him The Reason here therefore is no less divine than the Admonition Those then that believe in Christ however small and little they are in the estimation of the world and their own too are not so in God's nor is his love and care little towards them Say not then such an one is a Carpenter such an one a Taylor such an one a Husbandman such an one unlearned c. They are S. Chrysostom's words ab Angelis quibus commissi sunt viles fecit venerabiles God hath of mean made them venerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Angels whom they are committed to Vide majestatem hominis pii qui etsi pauperrinus est nec unum externum servum habet tamen serviunt ei multa millia Angelorum Brentius in S. Matth. 18. Hom. 1. They have their Angels assign'd them and those Angels of theirs have a great interest in Heaven with their Father whom they attend upon to receive his commands concerning them and execute them with all speed and fidelity They are ready to enter their Complaints against all that affront and abuse their Charge here on earth at his Tribunal and at his beck of their defence and the avenging of their righteous quarrels SECT III. An Account from hence why no more mischief done in the World And by the way why so much too notwithstanding their presidence Thirdly We may from hence take some account why notwithstanding all the power and malice of Devils and wicked
house They will be still praising hee A Day in thy Courts is better than a thousand Psal. 84. It should be our great delight as often as we can with Angels and arch-Arch-Angels and all the Host of Heaven to laud and magnifie the glorious name of God in our Christian Assemblies as we are admirably instructed and trained up to do by the Service and Liturgie of our Church which I had almost said none can be offended at who are upon deliberate and mature thoughts throughly reconciled to the Angelical SECT V. Angels to be reverenced but not adored Fifthly Since the Angels are thus Ministring Spirits sent forth by God to minister unto us and for our good and happiness let us express an awful sense of their attendance and shew them all due regard and reverence It was I confess a speech of generous honesty which A. Gellius commends from Peregrinus the Philosopher whom he heard at Athens Virum quidem sapientem non peccaturum etiamsi peccâsse eum Dii atque homines ignoraturi forent That a wise man would not sin though the Gods and men should never know it because he forbears not out of the fear of punishment and infamy so much as from a sense and love of duty and goodness it self So the Poet describes his Golden Age Quae vindice nullo Sponte sua sine lege fidem rectumque colebat Paena metusque aberant c. 1. Metaph. But this is an Idea of such perfection as this state of ours on Earth affords very few if any instances of It is rare to find any who are got to this high improvement the greatest part need other motives and restraints yea and our very make and constitution is fitted to them The thoughts of secrecy and hopes of impunity tempt most men to transgress To such therefore the same Philosopher thought good to propound this consideration out of Sophocles and otâ—ers That timâ— wiâ—◠〈…〉 and 〈…〉 And iâ—â—as 〈◊〉 aâ—vâ—ce to Lâ—cilâ—â—◠〈◊〉 weâ—panâ— â—panâ— good Mâ—n 〈…〉 and 〈◊〉 all 〈◊〉 as 〈…〉 〈◊〉 he had learn't himself from 〈◊〉 wâ—ose precept tâ—erefore â—e aâ—â—edgeâ—â— for it greâ—â—â—word â—word of Mens sâ—nâ— and mâ—scarâ—iages saith he 〈…〉 taâ—en away if 〈…〉 if a 〈…〉 they are 〈…〉 And 〈…〉 do wâ—â—â— to have in mind 〈…〉 Auâ—â—â—rity may render 〈…〉 Haâ—â—y that man as he 〈◊〉 wâ—â— referres 〈◊〉 only his 〈◊〉 but his 〈◊〉 Happy he was 〈◊〉 learn's so to reâ—ere aâ—other as uâ—â—n every remembrance of him to comâ—ese and 〈…〉 Such a man will quickly â—ecome â—â—nerabl◠〈◊〉 therefore saith he a Cato or if he seem too riâ—â—s and severe châ—se a Laeâ—â—â—s to tâ—y self one whose life as well as 〈◊〉 is most approveaâ—le and having his very Soul and countenaâ—ce before thee represents 〈◊〉 to thy self at all times as a Guardian and Exaâ—ple But we need not so much this wholsom couâ—â—el neither if we call but to mind those many invisible witnesses which are for certain continually about us and the heathen Moralists too have sometimes taken notice of There is first a Spirit within us which registers all our Actions in order unto judgment and from whose observance we can conceal nothing Never therefore do a base act with hopes of secrecy saith Isocrates for though thou keep it from others thou must needs be privy to it thy self My conscience saith Cicero is more to me than the words of all besides And What booteht it saith Seneca for none to know when thou thy self knoweth O wretched Soul if once thou despisest this Witness Tâ—â—â—e 〈◊〉 a sacred Spirit within 〈…〉 is the observer â—f 〈◊〉 good and evâ—â— Agreeaâ—ly wâ—ereto saith Saint Beâ—â—â—rd excellently Wheresoever I go my 〈◊〉 is with 〈…〉 it 〈◊〉 I 〈…〉 or evil 〈◊〉 is 〈◊〉 is a 〈◊〉 wâ—ile I â—ove and will 〈◊〉 it as 〈…〉 I am â—ead 〈◊〉 Secondly there is the great God our Creator Goâ—ernouâ— and Judg always with us Befâ—re wâ—â—se all-â—eeing eye 〈◊〉 â—â—ings are naked and 〈◊〉 câ—jus 〈…〉 as Hâ—â—â—d aâ—â—o acknowâ—edgeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This saith Epâ—â—â—erus is amoâ—g our first rudiments Tâ—at there is a God and that â—is providence 〈◊〉 oâ—er all 〈…〉 that neither our doings nor 〈◊〉 can be câ—â—cealed â—rom â—im So live with men saith Seneca â—s under God's eye Nothing is â—idden from him he is present to our very Souls and thoughts Let us always 〈◊〉 â—aith Cicero 〈◊〉 those 〈…〉 we must give an account and consider that we are every 〈◊〉 not in some Tâ—eâ—er of the World seen of Men but beheld from above by him who will be both Iudg and Witness And therefore as Boerâ—ius hath it If men would not dissemble they are under a great necessary of honesty as acting before the eyes of the All-seeing Iudg. Our very inwards should be such saith M. Antoâ—â—â—us that the Gods may see us vertuous And this is that we meet so often with in holy Writ to walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before â—od and righteous before God c. These two Rules I have now spoken of the Stoick excellently puts together Chuse saith he to please thy self and chuse to approve thy self unto God But then thirdly to say nothing of those many malignant Spirits that watch an occasion of doing us mischief to accuse tempt and ruine us there are also the holy Angels about us whom God commissions for our defence and welfare And that is the point which here I am to recommend that we shew an awful respect and due regard to these invisible Spectators Know ye O men saith Epictetus that every one of you is committed to a certain diligent and excellent keeper and observer such is every man's Genius or Daemon appointed by God When therefore you shall have shut the doors and made all dark about you remember that you never say you are alone for indeed you are not But God is within and your Genius or Daemon is within And they have no need of light to see your doings by And Apuleius having discoursed the Doctrine of Guardian-Angels out of Plato concludes it in this manner All you who have heard me expound this divine sentence of his so form and compose your minds to the devising and doing of all things as those that know thâ—re is nothing at all within or without secret and hidden from those Observers c. Thus Saint Bernard lessons us Since the Angels are present in all thy ways see that thou walk warily shew a reverence to thy Angel in every Inn in every Nook and Corner And do not thou presume to commit that in his presence which thou durst not vâ—nture on in mine Again saith he This word He hath given his Angels charge over thee O how great a revâ—rence should it produce how great devotion how great assurance in regard of the presence of Angels awe and reverence for their good-will devotion with thanks-giving and upon the account of their safe-guard confidence and
we may have the comâ—ort of this reflection among others in cases of the greatest trouble and adversity and the most perplexing difficulties that at any time befal us Now this we shall best effect if we make sure to our selves the character of those persons who have the promise from God of such a blessing that is If we are found in the number of them that truly fear God for The Angel of the Lord encampeth round about them that fear him and delivereth them Ps. 34. In the fear of the Lord is strong confidence and his children shall have a place of refuge Prov. 14.26 If we set our chiefest love upon God put ouâ— trust in him know and own his name for of them that do so it is said Ps. 91. He shall give his Angels charge over thee to keep thee in all thy ways If we approve our selves sincere and faithful Christians honest and obedient Disciples of our blessed Lord and Saviour for as the Text tells us They are sent forth to Minister for them who shall inherit Salvation Thus in the general But then there are some more particular directions to be given worthy of our most careful observance namely such as these that follow First pray we to God from whom cometh down every good and perfect gift for this among other benefits They are all at his beck sent forth and imployed at his will and pleasure and therefore it is but fitting that we own him in the favour and make our humble requests to him for it The success of Prayer in this matter was observable in the instance I have before recommended out of Bodinus This was part of Iacob's Benediction upon Ioseph's Sons even his Prayer to God for them ' The Angel which redeemed me from all evil bless the Lads Gen. 48.15 16. For so I construe it as votum Deo and not invocatio Angeli And Iudas Maccabâ—us we read besought the Lord that he would send 'a good Angel to deliver Israel 2 Macc. 11.6 And again in another distress He said in his Prayer after this manner O Lord thou didst send thine Angel in the time of Hezekias King of Iudea and didst slay in the Host of Sennacherib an hundred fourscore and five thousand Wherefore now also O Lord of Heav'n send a good Angel before us for a fear and a dread unto them and through the might of thine Arm let those be stricken with terror that come against thy holy People to blaspheme Ch. 15.22 c. 'T is part of the Psamists Imprecation against his and the Churches Enemies Let them be as Chaffe before the Wind and let the Angel of the Lord chase or scatter them Let their way be dark and slippery and let the Angel of the Lord persecute them Ps. 35.5 6. And this is part of the Jews Form of Prayer still in their Euchology Command O Lord thine Angels who are placed over humane affairs that they be ready for my aid to help save and deliver me Secondly keep we our selves diligently within the Pale and Communion of the Christian Church the society of those who are the declared Heirs of Salvation The Lord added to the Church dayly such as should be saved Acts 2.47 For to such as hath been shewn they are partiâ—ularly sent as Guardians and Protectors Vbi non est Dâ—i gratia ibi nee locum habet Angelorum custodia The custody of Angels saith Luther hath no place where the Grace of God is not and Gâ—rhard to a like purpose Reconciliandus priùs es Deo per fidem si Angelum vis habere custodâ—m Thou must first be reconciled to God by Faith if thou wouldst have an Angel of his for thy Guardian The Form of Excommunication is call'd remarkably 'A delivering over unto Satan 1 Cor. 5.5 1 Tim. 1.20 The Devil claims a peculiar power over those who are rightfully cast out of the Church of Christ and so barr'd and deprived of the succour and assistance of good Angels This is notoriously apparent saith Doctor H. More in some of the forlorn and giddy-headed Sects of these times among whom I dare say a man may find out a greater number of true Demoniacks than Christ and his Apostles are said to cure For to what more rationally than to the possession of these deceiving Spirits can be attributed those wild extasies they are in c. We must be careful then by holding fast the form of sound words the Faith once deliver'd to the Saints and avoiding of all wicked Schism from and disobedience to the Church of Christ to secure our selves from being exposed to the Tyranny of evil Spirits Thirdly Let us continue honestly and industriously within the compass and bounds of our lawful Vocations respectively Angelis suis mandavit de te ambulante scilicet in tuâ vocatione timente Deum Brentius in Heb. 1.14 'T is an useful Rule delivered from S. Hierom Semper boni aliquid operis facito ut Diabolus te sempèr inveniat occupatum Be always doing some good work or other that the Devil may find thee still employed and not at leisure for his motions We are studiously to avoid those curious and unwarrantable Arts and Practices whereby we may tempt and invite evil Spirits to our company and having betaken our selves to innocent and lawful Callings to keep close unto them The Egyptians as I have before intimated assigned an Angel to every man in his respective Calling whom they stiled the Spirit of his Profession The good Angels to be sure are all for order and have no kindness for those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disorderly and unruly ones who will not keep their place and rank 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words of M. Antoninus Deserters of the Station and work assigned them and fugitives from their particular charge and duty such as the evil Angels are on the contrary described Who forsook their first Estate and left their proper Habitation S. Iude v. 6. And ever since they are all for confusion and every evil work which follows upon that with those Children of Disobedience who are busie bodies in other mens matters but neglect their own Offices and Duties Undoubtedly whensoever any leave their proper Callings and Ministries they go out of those ways wherein the holy Angels have a special charge over them Fourthly we must with courage and vigilance resist the Devil and all his wicked instruments between whom and the good Angels there is Antipathy and a continual fight and contest 'T is said of our blessed Saviour upon his defeat of the Evil One and vanquishing of his Temptations S. Matth. 4.11 Then the Devil leaveth him and behold Angels came and ministred unto him Whereby is shewn as S. Hilary notes That the Ministeries of Angels and good Offices of the heavenly Powers will not be wanting to us if we overcome the Devil and trample upon him That we may secure their delightful abode with us
hearkning to the voice of his word that word of his which is written for our learning and instruction in the holy Scriptures The good Angels are Angels of light and love to keep them company who walk in the light They are no friends to blind Obedience but for a reasonable service The Devil on the other side is the Prince of Darkness and labours what he can to keep men in the mist and darkness of ignorance errour and delusion The good Angels promote to their uttermost the knowledge of the Gospel of Christ. We read of one of them in the Revelations Flying in the midst of Heâ—ven having the everlasting Gospel to preach to every Nation ch 14.6 7. And of another of them calling S. Paul into Macedonia to further this work Acts 16. But the Devil by all the means and ways he is able endeavours to obstruct and hinder it We would have come unto you even I Paul once and again saith he to the Thessalonians but Satan hinder'd us 1 Epist. 2.18 And where the Word is preached he does what he can either to put it out of the hearers memories or to prejudice them against the belief and love it When they have heaâ—d saith our blessed Saviour Satan cometh immediately and taketh away the Word that was sown in their hearts Saint Mark 4.15 And The God of this World saith the Apostle hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ who is the Image of God should shine into them 2 Cor. 4.4 II. An assiduous constant and orderly devotion Of their example herein I have spoken sufficiently Ch. 4. Sect. 1. by the copying out whereof we shall invite them to us Si verbi praecum gaudes exercitio Angelorum quoque gaudere poteris patrocinio saith the devout Gerhard If thou delight in the Word of God and Prayer thou shalt be gratified with the Angels Patronage While I was speaking and praying and confessing my sin and the sin of my People Israel saith the Prophet Daniel and presenting my supplication before the Lord my God for the holy Mountain of my God yea while I was speaking in Prayer the man Gabriel whom I had seen in the Vision at the beginning being caused to fly swiftly touched me about the time of the evening Oblation Dan. 9.20 21. And of Cornelius it is recorded that being a devout man and one that feared God with all his house and gave much Alms to the People and prayed to God alway viz. upon every season and opportunity He saw in a Vision about the ninth hour of the day when he was praying an Angel of God that said unto him thy Prayers and thine Alms are come up for a memorial before God Acts 10.2 3 4 30. And we read in the Revelâ—tions of ' Angels with Golden Vials full of Odours or Incense which are the Prayers of the Saints Revel 5.8 8.4 Learned Mr. Mede will needs have Revel 8.4 understood of Christ alone as our only high-Priest in Heaven Apost of lat Times par 1. c. 7. which I know not how to reconcile unto Ch. 5.8 where it is plainly enough spoken of the four living Creatures the Angels before described Ch. 3. and the 24 Elders in conjunction having every one of them Harps and Golden Vials full of Odours or Incense which are the Prayers of the Saints unless it be said that these all deliver their Golden-Vials of Incense to that other singular Angel Ch. 8.4 that he should offer it with the Prayers of all the Saints upon the Golden-Altar before the Throne These it seems they delight upon occasion to present unto God adding their own probably together with them according to the pattern of the Angel in Zechary Ch. 1.12 O Lord of Hosts how long wilt thou not have mercy on Jerusalem and on the Cities of Judah They are careful Messengers between God and us saith both Saint Bernard and Saint Augustin though to be sure they never meant it in the Heathen-Notion faithfully to bear our groans to him and devoutly to bring back the tidings of his Grace and favour unto us Solliciti discurrunt medii inter nos Deum nostros gemitus fidelissimè ad eum portantes ipsiusque gratiam devotissimè ad nos reportantes D. Bern. Med. c. 6. cujusmodi etiam apud D. Augustin solil c. 27. But then with our Confessions and Petitions we must not forget to intermingle those Doxologies Lauds and Praises I have else-where spoken of which are their continual imployment We must be sure to join with them in Psalms and Hymns and Spiritual Songs making melody in our hearts to the Lord as the Apostle speaks Ephes. 5. Nothing is more acceptable to these Celestial-Spirits nothing can tie them and us together more strictly than our union and communion with them in the same beloved Service and Ministry making our selves a Temple for God's praise which he may vouchsafe to dwell in bringing these his Attendants along with him and conversing delightfully as they do with heav'nly and divine objects Nihil magis supernis civibus spectare libet O quam faelix essesâ— si spiritualibus oculis intueri possis quomodo praeveniunt principes conjuncti psallentibus in medio juvencularum Tympanistriarum Videres proculdubio quâ curâ quóve tripâ—dio intersunt cantantibus assistunt orantibus adsunt meditantibus D. Bern. ubi anteà quò spectat Ephremi illud Habitante in Deo animâ Angeli festinant honorare eam utpote Templum Dei effectam III. A profound humility and ready condescension unto all foâ— their good This is most conspicuous throughout the whole Ministry of the blessed and glorious Angels unto us and we find them ever most forward in their errands and embassies to the meek and humble such lowly ones as God himself hath a special regard unto Isa. 66.2 The humble Virgin the humble Shepherds c. Whereas procul absunt à superbis qui nemini inserviunt as Saint Cyril speaks they are far from the proud and haughty who use the services of others imperiously enough but disdain themselves to serve others Pride is the noted â—in of Devils and draws us into their Snare and estranges the good Angels from us The tears of â—enitent Sinners are the Wine of Angels as Gerhard hath it They are humble and lowly themselves and pride and scornfulness is perfectly hated by them Thâ—y are not ashamed to serve Christ's little ones Why then is Dust and Ashes proud when those â—eav'nly Spirits so much abase themselves IV. An unspotted purity and chastity They are all holy and undefiled clothed continually with clean and white linnen the robes of righteousness and their joy is in those that keep their garments clean and unspotted with their flesh that maintain an holy pure chast and uncorrupted life and conversation holy and pure thoughts and words and practices As on the contrary the Devil is known by the name of
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
bestows as also that aspersion which he casts upon the Pious and profoundly Learned Dr. Hammond That he is â—lmost eveâ—y-wâ—ere guilâ—y of vain Traâ—itioâ—â—l Fancies These aâ—â— Epâ—thâ—â—es which howeâ—er they might be pardoned in a Practitioner of Physick whoâ— Age â—nd â—nfirmities may â—aâ—e 〈◊〉 froward and waâ—pish are not so agreeable to his other Character as a Presbyter of this Church ordained long since by the Right Reverend Dr. Tho. Morton Bishop of Durham and Câ—rate of Kildwick about the Year 1634 as himself acquaints us though he wholly baulk his Spiritual Titles in the Frouâ— of his Book as one that glories rather in another Function I do heartily both approve and commend his Piety in acquieâ—cing as he professeth in the determinations of holy Scripture and fully accord with him in what he lays down for the Rule of proceeding in these Controversies The Word of God saith he is the most proper medium with sound Reason to judge of the power of Spirits and Devils by And again That the Scâ—iptures and sound Reason are the only true and proper Medium to decide these Controversies by is most undeniably apparent beâ—ause God is a Spirit and the invisible God and therefore best knows the nature and power of the spiritual and invisible world and being the God of truth can and doth inform us Nay he is the Father of Spirits and therefore truly knows and can and doth teach us their Naâ—ures Offices and Operations And again The Scriptures and found Reason are the most fit Medium to determinâ— these things by Particularly he speaks of the Humanâ— Soul Angels and Devils 1. The Word of God saith he doth particulâ—rly teach us the state and condition of Souls after death that they shall be like the Angels in Heaven and all other things necessary to move and draw us â—o beliâ—ve the immortal existence of Souls 2. Hath not God in the holy Scriptures amply and plainly laid down the state of the other world in describing to us such a numerous Company of Seraphims and Cherubims Angels and Arch-Angels with their several Ordâ—rs Offices Ministries and Employments 3. The Scriptures do fully and abundantly inform us of the Devil 's spiritual and invisible power and against the same declare unto us the whole Armoâ—r of God with which we ouâ—ht to be furnished as the Apostle saith Ephes. 6. Now that which I purpose to observe and examine is chiefly this how consistent our Author is to himself and how well he hath acquitted him according to these Rules and Measures in his Discourses of Angels and Spirits And that so far only as I apprehend my self concern'd by some things which I have asserted and declared in the precedent Treatise I have suggested in the Epistle Dedicatory that the general dis-belief of Spirits may well be thought an Introduction to all manner of Irreligion and Profaneness which brings me in part under that condemnation wherein he involves both Dr. Casaubon and Mr. Glanvil The one for saying One prime foundation of Atheism as by many ancient and late is observed being the not belief of Spiritual Beings The other for affirming Those that will not bluntly say there is no God content themselvâ—s for a fair step and introduction to deny there are Spirits In opposition to whom he asserts that the denying of the Existence of Spirits doth not infer the denying of the Being of God because God might be without them and God was before them and the Sadducees believed a God allowing of the Books of Moses c. as he discourseth more at large Now this formal arguing of his as I conceive is weak and trifling For to say nothing that such Ethical propositions as these should not be scann'd over-rigidly but construed sometimes cum grano salis as holding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 However therâ— might be a God though there were neither Angels nor Devils in rerum natura yet those that deny in general the being of Spirits do therein implicitly impugn the being of God who is a Spirit whether themselves know and consider it or no. And as some have justified the Truth of that Royal Maxime No Bishop No King against them who would prove in like manner as this Author pleads that there is no necessary and immediate connexion of the terms Bishop and King or no essential dependence of King upon Bishop because nevertheless they that have opposed Bishops in the Church have been generally also against a King in the State and the same Antimonarchical principle inclines them to oppose both so may we answer here and 't is to be observed among our modern Atheists and Sadducees especially that their antipathy and aversation as to the notion and being of Spirits universally hath carried them on and naturally doth so to the dethroning of God the Supreme Spirit and Father of Spirits And although as he farther saith God had been God though he had not been Creator or there might be a God though there were no Creation Such a God as Epicurus and his Followers aâ— vitandam invidiam acknowledg yet should not I question to tax that person with real Atheism who denies a God under that notion as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first cause of all things the Maker and Governor of the World especially since the Apostle hath taught us that The invisible things of him from the Creation of the World are cleerly seen being understood by the things that are made even his Eternal Power and Godhead so that they even the Heathen are without excuse Those persons certainly suppose we never so charitably as Salvian saith of the Arrians that they may bono animo errare contribute very much towards the countenancing and support of Atheism among men who banish the belief of Incorporeal Beings out of the World as mere jargon and a thing which no man whatever he talks can possibly understand And though I am far enough from insinuating this Author to be such an one since he openly professeth his belief of God the humane Soul Angels and Devils and of all the holy Scripture which declareth these things to our faith and because there are some who by the goodness of their nature and prevalence of some better principles may not be effectually and in practice what otherwise certain evil tenets would incline them to be Many are too dull and stupid to understand or consider of the fatal and pernicious consequences of their own Opinions and others are too vertuously qualified to be influenced by them Yet it may not be amiss for him seriously to reflect and weigh within himself what a bad use others at least may make of such assertions of his as these are that follow There is no common notion saith he of a spiritual and immaterial Being in all or any man And again confidently We assert that our faculties or cognitive Powers how far soever some would magnifie and extol them
circumscribed in place and consequently can perform no operation in Physical things Contained and circumscribed in place are corporeal phantasmes and so is place it self as he describes it proper unto bodies But let him tell us how the incorporeal spirit of man is in it's body and that so as to perform undeniably Physical operations there and we shall soon inform him of the Vbi of Angels and their definitive being in it Let us see briefly whether he hath better success from Scripture than from Reason and I have done The Scripture saith he informeth us that in or at the Resurrection the bodies of men shall be as the Angels that are in Heaven Sicut Angeli Mark 12.25 Now this Analogy Comparison or Assimilation would be altogether false if Angels had no bodies at all but were meerly incorporeal Then it would follow that bodies after the Resurrection were made pure Spirits and so ceased to be bodies which is false according to the Doctrine of S. Paul who sheweth us plainly that after the Resurrection they are changed in qualities into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual bodies 1 Cor. 15.44 From whence we conclude that Angels have bodies and that they are pure spiritual ones I will not dispute against the matter of his conclusion viz. that Angels have bodies and that those bodies are pure and refined such as he calls spiritual ones For my concern is only to defend that they are nevertheless incorporeal Beings as the Humane Soul is though united to a grosser body But yet I must add a word or two of his Scripture-premises And first here is violence offer'd to the Text of our B. Saviour by foisting in the word Bodies to it for the Text is only thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When they shall rise from the dead they neither marry nor are given in marriage but are as the Angels which are in Heaven And it is known well enough to be our Saviours Answer to the Question propounded concerning the Woman which had had seven Husbands In the Resurrection whose Wife shall she be of the seven Elsewhere I remember our Author puts in Souls instead of his Bodies here The Word of God doth particularly teach us the state and condition of Souls after death that they shall be like the Angels in Heaven But whatever Truth there may be in either Proposition apart and by it self the H. Text I am sure mentions neither Bodies nor Souls And if it did we must not stretch Similitudes to make them argumentative beyond the thing they are brought for They run not we say on all four It is enough that our B. Saviour there resolves us that we whether in Body or Soul or both shall at the Resurrection be like unto the Angels in Heaven in Immortality and an estrangement from the sensual inclinations and entertainments of this present imperfect state such as Marrying and giving in Marriage And we may be like the Angels in many perfections as we are said to be like to God himself though they should have no Bodies so that even upon that supposal this Analogy Comparison or Assimilation as he speaks would not be altogether false nor would it follow that Bodies after the Resurrection are made pure Spirits and cease to be Bodies as he infers Secondly for Saint Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spiritual Bodies Though upon the supposition that Angels have Bodies which for my part I gain-say not it may be an ingenious translation Such Bodies as Spirits or Angels have yet it is sufficient to the purpose of the Apostle there that our Bodies are participant of the spiritual perfection of immortality Or put on immortality Ver. 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod ad tempus vivit dum anima adest Anima est vox hujus vitae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habens in se vice animae Spiritum immutabilem c. Grot. in Loc. See Ch. 3. Sect. 3. of the fore-going Treatise And so he cannot conclude from hence that Angels have Bodies That I be not over-tedious I will end all with some few Reflections upon that noted Text of the Psalmist Who maketh his Angels Spirits and his Ministers a flaming Fire Psalm 104.4 From whence saith our Author the persons of the other opinion such as Aquinas and the rest of the Scholastick Rabble would positively conclude that they are spirits and absolutely incorporeal but fail of their purpose for these clear Reasons His clear Reasons I shall examine anon when we have first viewed the Text it self I can scarce pass over that Rude and Detracting Term of Scholastic Rabble He should have been obliged I think to a greater sweetness and civility to those whom he owes so much to and of whom he hath borrowed the chief ornaments of his Book as to this Subject those dear Maxim's I mean which he relies so much upon Imaginaâ—io non transcendit continuum Quicquid agit agit vel mediatione suppositi vel virtutis per contactum immediatum aut mediatum Immateriale non agit in materiale nisi eminentâ—r ut Deus And not to immind him of his own essential Identity and Alteriâ—y he can easily match their most Bombast and Barbarous Terms among his Occult and Magical Sophies But to the matter before us It is confess'd that the original word sometimâ—s signifies Winds as well as Spirits and the Hebrew Doctors so read it Ventos Angelos suos non ex accidente spirant sed sunt Dei nuncii Ignem ardentem fulgura So R. David And Munstâ—r translates it Facit flâ—tus nuncios suos ignem flagrantem ministros suos q. d. Violent and sudden Winds to execute his commands and Fire performs his pleasure fulfilling his word Ps. 148.8 And this is a great Truth But the holy Ghost in Hebr. 1.7 as Master Ainsworth well notes shews it to be spoken by the Psalmist of Angels properly who are named ministring Spirits Ver. 14. And our Physician allows The Author of the Epistle to Hebrews must needs be taken for the best Expositor of the words Yet among those that conceive them of Angels properly so call'd there is some difference Some refer them to the respective Vehicles of Angels either AEreal for Wind is but Air in motion or AEthereal and Ignâ—ous Thus Grotius Sunt enim Angelorum alii Acrei alii Ignei Angelis corpora sed subtilissima non Pythagorae tantùm Platonis Schola sensit sed Judaei veteres veteres Christiani And to the same effect Doctor Hammond paraphraseth Who though he be able to do all things by himself to administer the whole World as he first created it by a word by saying and it was done yet is he pleased to make use of the Ministry of Angels who some of them in subtile Bodies of Air others of Fire come down and execute his Commands here upon Earth And in his Annotations he tell us As Angels and Ministers are but several names of the same