accustomed to prostrat himself before his evil Spirits Thirdly they urge Rev. 8.3 Arg. 3 Dr. Willets Synop. Pap. in the 8. Gen. Cantr Quest 3. p. 395. I saw another Angel that came and stood before the Altar and much Odors were given unto him to offer with the Prayers of the Saints upon the Golden Altar We answer 1. Though the Angels should present our Prayers to God yet it is not in their own name but Christs Much Odors were mingled with the Prayers i. e. Christs Merites It follows not that therfore we may Invocate Angels For the Saints on Earth may and do invocate God for us yet are not to be Invocated by us 2. This place is better expounded of Christ himself the Angel of the Covenant who offers up our Prayers unto God which is Austins judgment on that Text. Fourthly Arg. 4 Gen. 48.16 They say Iacob seems to pray unto the Angel Gen. 48. But we answer He is not there praying at all but blessing his Children and wishing all good unto them And in case his Blessing comprehend Invocation he prayeth only to God to bless them and that his Angel may instrumentally be employed to do them good These be the Arguments of Romanists which they sharpen and boast of For the Adoration and Invocation of our Guardian-Angel We Protestants have many weighty reasons against it as 1. Divine Worship is due only to (a) Psal 50.15 Mat. 4.10 God 2. (b) Heb. 1. â— Aug. de Ver. Relig. Cap. 55. Angels do worship God Quod ergo colit summus angelus id colendum etiam est ab Homine ultimo saith Austin truly That therfore which is worshiped of the highest Angel the man of lowest degree ought also to worship 3. Christ is our (c) 1 Joh. 2.2 Only and All-sufficient Advocate no need of other Mediators 4. John fell down to the (d) Rev. 19.10 22.9 Angell but the Angell suffered him not saying See thou do it not I am thy fellow Servant worship God 5. T is most expresly forbidden of God A man would bless himself to think how Romanists can swallow and digest that Text Col. 2.18 Let no man beguile you of your reward in a voluntary humility and worshipping of Angels c. * Sine Authoritate Scripturaram Garrulitas non habet fidem Hieronan cap. 1. ad Titum Observe first T is Voluntary or Will-worship no where appointed in Gods word for which Christ will not thank you at the day of Judgment but say (e) Isa 8.20 Who required this at your hands 2. It hath in it a shew or pretence of humility No Hook is câ—st among the Fishes without a Bait T is common for Vice to go clad in the Robe of humility 3. It is flatly forbidden Let not any man not he in the Porphiry Chair in his triple Crown nor any one else beguile and deceive you in this Point 4. The Punishment is hinted if you do it you loose your reward If you worship Angels here you shall not sing with them in Heaven The Papists do know that this Scripture cuts * Davenant Expos Colos 2.18 p. 238. very deeply and they would fain either evade it quite or blunt the edge if they could To that end 1. Caranza unworthily reads it De ijs qui Angulos colunt instead of Angelos that prize and meet in Corners not in Publick Assemblies well knowing how much this prace makes against him 2. Rhemish Annot. on Col. 2.18 Vol 3. p. 540. The Rhemists say that the Apostle speaks here against the wicked Doctrine of Simon-Magus who affirmed that the Angels both ill and good were Mediators for us unto God We answer Theodoret sufficiently declares that in that place all Wil-worship is forbidden and the Worship of good Angels as well as bad what fear or likely-hood was there that the Primitive Christians should be so unreasonably sottish as to worship the Divel This therfore is a very Cobwebb excuse a very slender and pitifull evasion for such Learned men to offer unto the World I conclude this Point with a Golden Saying of Austin and an humble confession of Cajetan no small one among them Honoramus Angelos Charitate non Servitute Augustinus de vera Relig. cap. 55. sayth Austin We Honour the Angels with sincere love not servile Adoration What shall I say more Cajetan himselfe confessing Certa ratione nescimus an nostra vota cognoscant We cannot certainly say that the Angels know or heare our prayers And so far of the necessary confutation of Romish Additions and Errors about this Point Secondly Vse 2 here wil be matter of Information about several other truths as 1. The great number of Angels 2. The goodnesse of God in allottingus such Associates and Tutors 3. That hence it will follow as a most probable truth that Cities Counties Isles Provinces and Kingdomes have their particular Angels And 4. by the rule of contraries That perhaps wicked men have their evill Angels to follow them First 1 It informs us in the vast number of Angels Mat. 26 53. Revel 5.11 It may serve to inform us in the vast number of elect Angels seeing every Believer hath one at least to defend him and upon extraordinary occasions many troops to guard him besides those that look to Cities and Provinces and the main body all this while is resident in heaven before the Lamb Revel 5. and Iude 14. doe expresse their multitudes by the greatest and roundest numbers in use among men Dan. 7.10 so also Dan. 7. Thousand thousands minister unto him and ten thousand thousands stand before him Heb. 12.12 Pauperis est numerare pecus But the Author to the Hebrews ascends higher yet The innumerable company of Angels How surpassing glorious will the Throne of Christ be when he shal come riding in the clouds of heaven Mat. 25.31 all his holy Angels with him Not an Angel shall be left in heaven that shall not attend him This Doctrine of the multitude of Angels doth marvellously tend to the Churches comfort and terrour of her enemies For how truly may we say There be more with us then against us Thou that hast few friends on Earth maist have many friends in Heaven Iob 38.7 Iob 38. when the morning Stars sang together and all the sons of God shouted for joy The Angels are there called Stars for their great number and glistering perfections They all sing with one mouth and Nightingale throats their Halelujas to the Lamb that sits upon the Throne for ever Secondly 2 In the goodness of God it may serve to inform us in the goodnesse of our gracious God towards us for allowing us who are worms and no men the society and tuition of Angels Lord what is Man that thou art mindfull of him Tygers and Dragons might deservedly be our companions when lo Angels come and minister unto us But of this subject something †In my Spirituall
and Eminent Deliverance of Saint Peter laid before you And from the whole History we may observe many things As 1. Ten Observations from the whole Story Persecutors rage is not easily satisfied and the blood which they shed is but Oyle to feed the flames of their Revenge Iames being slain Peter is to follow 2. The Churches Enemies are full of policy in the midst of cruelty Peter was not presently muthered for fear of a Tumult They suck in the craft of the old Serpent they lean upon their wisdom and as little Boyes they stand upon their heads and shake their heels against Heaven 3. Close Imprisonment is a sore effect of Persecution and he that peeps through the iron Grates doth best esspy the beauty of Liberty 4. Beleevers can be secure in the midst of dangers You see Peter being in Prison slept sweetly between two Souldiers bound with Chains a good Conscience is surely a continuall Feast It turns a Prison into a Pallace 5. God hath used the Ministry of Angels to effect deliverances for his people You see an Angel delivered Peter 6. When the Lord intends to bestow a Mercy he stirs up his people to wrestle for it So Prayer was made without ceasing by the Church unto God for him 7. Mostly the people of God will have religious Servants see how Rhoda rejoyced at this deliverance 8. Zeal is oftentimes mistaken for Madness They took Rhoda to be frantick So t was said to Paul Much Learning hath made thee mad 9. The Saints will readily own and receive a persecuted Member The Disciples received Peter joyfully although it might have cost them their lives A friend is born for adversity O the miserable condition of man who cannot be truly happy without friends yet cannot certainly know he hath friends till he be miserable 10. And lastly Wicked Persecutors are mightily enraged when their crimson Purposes are disappointed Hered was so highly displeased with this unlookt-for Frustration of his bloody Designs that he caused the Keepers first to be examined in all likely-hood by Tortures and then to be put to death But to come neerer to our Text It is his Angel In these words you may observe with me 1. The Coherence 2. The words themselves First 1 The Coherence opened the Coherence of the Text with the foregoing matter and there are in it three Points observable 1. Whilst Beleevers have been fasting and praying for a Mercy the Lord many times hath sent them a quick and unexpected Return and very gratious answer Here whilst they were praying for Peters deliverance the Return of their prayers stood knocking at the door for entrance Poor Rhoda was accused of madness and they concluded t was an Angel not Peter so quick and unexpected was the answer of their prayers 2. Sometimes the deliverances of Gods people out of imminent and emminent dangers are so wonderfull and attended with such a croud of Improbabilities that they have much ado to beleive though they see and heare them 3. Angels have assumed the shape of men you see they all thought it was an Angel that had put on the Shape Habit Knock and Voice of Peter Of these briefly First 1 Point from the Coherence Dr. Goodwins return of prayers Whilst the Saints have been at prayer the Lord hath many times sent them a quick and unexpected return Thus to assure Hezekiah that his praier was heard God sent the Prophet unto him whilst he was praying and weeping So Isaac going out to meditate and pray in the fields meets his Rebeka then a coming That request for a good Wife being surely the chief earthly thing he was then in treaty with God for As the Ruler in the Gospel found Iohn 4. See Dan. 9.20 21. that in the same hour wherin he desired help for his Son of Christ he began to mend So hath it been often with the people of God He hath answered their prayers in the very hour that they put them up Luther having prayed earnestly to God in his Chamber for the Churches success came down saying We have overcom we have overcom And so accordingly it prov'd But lastly Acts. 12.5.12 Hugo Card. Tom. 4. how plain an instance is this in our Context Whilst the Disciples were praying to God for him Peter knocks at the Gate So true is that sweet and precious Promise Isa 65.24 And it shall come to pass that before they call I will answer and whilst they are yet speaking I will hear By which Hugo layes that parallell Scripture He will be very gracious unto the at the Voice of thy cry Isa 30.19 Qui timide Rogat docet Negare But the fervent supplications of the Saints do peirce the Heavens and have a glorious Eccho from the Clouds Whilst Moses held up his hands Israel prevailed Now this the Lord doth Reas 1 to put the greater honour upon his Ordinance to convince us that he heares and observes our prayers and bottles up all our Tears and that he is not deaf to our desires If Christ stopped not his eares when he was blasphemed will he stop them when he is intreated If he turned not away his face from those that spat on him can we think he will turn it away from those that pray unto him Again Reas 2 the Lord doth this the more to endear himself to us and engage us in his Service And that the Mercy which is won by prayer may be worn by thankfulness How doth this reprove the sluggish and incredulous prayers or bablings of the most Vse 1 How can they expect God should hear them saith Cyprian Cyprian Ser. Sext. de oratione Dominica when they scarce hear themselves Quae autem segnitia est alienari capi ineptis cogitationibus prophanis dum Dominum deprecaris quasi sit aliud quod magis debeas cogitare quà m quod cum Deo loquaris Quomodo te audiri a Deo postulas cum te ipse non Audias Vis esse Deum memorem tui cum rogas cum tu ipse memor tui non sis Hoc est quando oras Dominum majestatem Dei negligentiâ orationis offendere Hoc est vigilare oculis corde dormire cum debeat Christianus cum dormit oculis Corde vigilare saith divine Cyprian In prayer therfore Sursum Corda rise up and take hold upon God To let fall a Prayer is one thing to poure out the Soul is another thing So then Vse 2 let us carefully hear our selves in prayer and God hears us let us listen and well heed and mind the Answers and Ecchos of our prayers and the inward sealings and whispers of the Spirit after that we have wrestled with the Lord in prayer 1 Sam. 1.16 going to him in the name of Christ Hannah after she had prayed and Eli had seconded her request found such an inward answer to her desires that her spirit was cheered and she looked no more sad So the Psalmist I will
is loosned For there is a Time when the most serious and Religious may be cheerfully pleasant But this was said at a time of Prayer in all likelyhood joyned with fasting for Peters deliverance And in a Place where the Church was gathered together Acts 12.5.12 for that end Now certainly Traditionall Fables and inconsiderat Fancies would little become so many Christians in a time of Prayer and in a place which though private in it selfe ceased to be private fo long as the Church was there and then assembled Solomon saith There is a Time to weep and a time to laugh so I may affirme There is a time to be merrily disposed and declare the conceipts and fancies of men And a time to watch over the Tongue and buckle the Heart to all gravity and soberness Senec. Festis convenit Hilaritas even Seneca could see and say by the light of morality Let such therefore beware of Temerity that account and vote our Text a merry word a frothy Tradition uttered at Randum by some Ignorant or Inconsiderat Disciple when neither the time nor place would suit with such Frolicks The old saying was Inter prandendum hilaris esto not inter orandum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unseasonable things are absurd and will displease God and good men We gather then from the time and place of uttering the Text that it was the received judgement and Doctrine of the Primitive Christians Thirdly 3 The manner of speaking an other Circumstance may be drawn from the Manner of speaking it which was not conjecturall or doubting but positive and express in few Bernard not many words It is his Angell Nil tam cito manifestam facit veritatem quam brevis Narratio saith a Father Things that are not so Generally received are attended with peradventure it may be who can tell And the like Hesitant speeches They say not perhaps men have Tutelar Angells but It is his Angell And dare the people of God be so confident in things which they doubt Fourthly and lastly There is yet another Circumstance The Recording it by Saint Lukes Golden quill 4 The recording is by Luke without which though the Church did speak and beleive it We had not known their beleife in this Point 'T was I say Recorded by Saint Luke an eminent and holy Evangelist who did not record all things that passed but the most weighty and materiall both in the Gospell and Acts of the Apostles Though he was not an Apostle yet Apostolical saith Tertullian Tertul. Advers Marcion lib. 4. cap. 2 He whose prayse is in the Gospell throughout all the Churches for Hierom thinks that Brother was Luke He so eminent in grace Beza in 2 Cor. 8.18 learning of Wisdome was immediatly inspired by God to transmit the Deputation of Angells as the Primitive Doctrine unto us on whom the ends of the World are come Let the Reader put all this together and Note it well That a Church of most serious knowing and devout Christians being met together for Prayer and Fasting did then generally and peremptorily in the most pure Christall and untainted times declare the Doctrine of Angells Deputation which Saint Luke also approoved and judged fit to be conveyed and handed to us as the Primitive Doctrine The Scripture no where else contradicting it but often consenting thereto And then certainly this will amount not only to a probable conjecture but an infallible Demonstration That there is some such thing as a particular and Guardian Angell Having thus viewed the circumstantiall attendâ—nts on this Text The severall Expositions of the Text. which are as Grains of allowance to make our Goulden Truth current we now begin to settle on the Marrow and substance of the words IT IS HIS ANGELL There are five severall Expositions chiefly of this Text. See Salmeron and learned Dr. Hamond on the Text. 1. Some understand it of a Messenger which the Disciples supposed Peter had sent unto them on some Message or errand But with the leave of those Expositors and after the payment of that Tribute which is due to their learning How doth this agree with the context And with Rhodas owning of Peters voice Men are distinguished by their voyces as much as by their Faces 'T is like his very knock we known to her Note Corbet in a Sermon on 1 Cor. 1.27 P. 11. but much more his Voice Act. 12.14 It is said that Rhoda knew Peters voice And at the 15 verse she constantly affirmed that 't was even so It is an eminent outgoing of Divine Providence to give so many millions of millions a Distinct Face and Voice by which the Husband knowes his wife The Father his child the Creditor his Debtor and the Magistrate the Delinquent in a word by which we know our friends from our enemies and without which Treason Incest Parricide and confusion would overwhelme the World Again Peter was now a close Prisoner under many Guards bound with Chaines His Keepers say some bound in the same chaine with him And this was the Eve before his intended execution T is probable then He was not in a condition of sending Servants and Messengers to his friends or of hearing from them Such imprisonments as so suddenly expire in the death of Traytors seldome give so much liberty to the Restreyned Lastly although the word ANGEL signifies a Messenger and so hath bin used when †Mat. 11.10 Rev. 2.1 not applyed unto an Angell yet the Disciples in case they had discented from this Truth would have used another word for Messenger rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Purpose to bolt out this Received opinion Hyeronymits in Isa cap. 6. Roberts Key of the Bible P. 160. or at least Saint Luke in relating it would have done it seeing not only Saint Hierom on Isaiah but his very style say the Learned do evidence he was exactly skillfull in the Greek tongue and saith Causabon observed a more pure Hellenisme then the rest of the Evangelists I say Saint Luke so excellent a Grecian could have used an other word for Messenger if the Deputation of Angells had not suited with his judgment especially considering and well knowing as Grotius saith that this opinion was generally received among Jews and Christians Grotius in Acts 12.15 p. 314. A second Interpretation of the Text is this * Leighs Treatise of Div. lib. 3. cap. 7. Some say the men spake according to the Vulgar saying and tradition not according to the truth or as themselves beleeved As an instance is given concerning the blind man when they asked whether he or his Parents had sinned that he should be born blind How could he sin Actually before he was born What a strange Question was this But you must know there was an * So Beza Grotius Diodati and others tell us Aug. de Civ Dei lib. 9. cap. 11. Opinion that found generall reception which
assumed Bodies as a Cloak or other Vestment to be taken up and laid down upon occasion Angeli fuerunt in Corpore per intimam substantialem Praesentiam Suarez de Angel lib. 5. cat 36. tanquam Motor ad mobile cum particulari Respectu ad Peculiarem ejus usum saith Suarez This body so assumed may be composed of the Elements and they are not more easily assumed then deposed being again resolved into their former Principles And in case they were by God created of Nothing then they utterly vanish by Annihilation Here again it may be demanded Qu. 2 why Angels have somtimes appeared in Bodies I answer 1. Answ That they might familiarly confer with men and leave on them no impressions of terrour and dread Lawrence of Angels P. 14. 2. Such Apparitions were used of old to inure and prepare the people for the Incarnation of Christ the Angel of the Covenant 3. Aquinas adds that they might give men an entrance into that Communion which they expect with them in Heaven 3. Once more it may be asked Qu. 3 why Angels appear not in our daies I answer Answ Heathens ascribe this to the sins of men that therfore God will no longer converse with them But the true reason is this that God would now be Worship'd in Spirit and in Truth His whole mind is now written and recorded So spirituall should we now be under the Gospel that we are taken off from the Bodily presence of Christ Jesus 2 Cor. 5.16 Now know we Christ no more after the flesh There is now poured forth a greater measure of the Spirit So God would have us to converse with him in the Spirit and with those holy Spirits in a more invisible way as we shall above The Church needeth not now those visible sensible confirmations as formerly in the Infancy of the Jewish or Christian Church For which reason also Miracles are now ceased Well then The use see the care that God hath of his Church at all times and how he doth condescend and apply himself in a sutable way to his people And see the Dignity of Saints that have had Angels assuming bodies to serve them and make known the will of God without terrour unto them But why do we wonder at the Apparition of Angels in the shape of men Let us rather be astonisht at the love of Christ In that he abhorred not though Angels worship him to be * See Stephanus Paris de Incarnatione And Nieremberg Theopolit Part 1. lib. 2. cap. 25. An Decorum suerit Deum fieri Hominem P. 264. Dr. Sibbs Light from Heaven P. 50. unto 70. 2ly Of the Text it self clothed in the rags of our flesh that he might be capable of bleeding and dying for us Into this Mystery Angels pry GOD MANIFESTED IN THE FLESH That he who spanned the Heavens should become a Babe of a span long That he who thundred in the Clouds should cry in the Cradle and when Angels laid aside their assumed bodies Christ hath not deposed our flesh but hath carried that as a Pledge into Heaven and hath left with us the earnest of the Spirit After this let us wonder at nothing And so much of the Coherence Secondly We come now to the words themselves IT IS HIS ANGEL I am not to discourse of Angels in generall or of Elect or Reprobat Angels in particular I am not to treat of those glorious Creatures that sing and chant their joyfull Halelujas before the Lamb for then I should write of their Creation Confirmation Place Nature Number Amity Offices and Degrees All which is performed by very many Authors But I am to treat distinctly of The Deputation of Angels which by few hath been performed and for that end I have chosen this Text which I suppose is very clear for the Point For observe it is not sayd an Angel or his Angels but his Angel Now besides the marrow and substance of these words 4 Notable circumstances about the Text. there are four circumstantiall Observations that like Harbingers do blow their silver Trumpets to make way for this Text to ride with the greater triumph into our hearts viz. 1. The persons speaking 2. The time of speaking 3. The manner of speaking 4. The recording of the thing spoken by Saint Lukes Evangelicall and Golden Quill among the Acts of the Apostles and Primitive Christians 1 The Persons speaking First the persons speaking are very considerable if either you eye their quality or quantity 1. Their quality they were not superstitious Heathen but the Disciples of Christ They had bin tutor'd and instructed in the Principles of Religion either immediatly by Christ or else by his Apostles In Scripture are sometimes Recorded the speeches of vaine and foolish men as the vile speech of Jobs wife curse God and Dy of the whorish woman Personated in the Proverbs by a Prosopopaeia our Saviour useth the saying of Socrates and Plato Mart. Day on 1. Cor. 15. P. 132 133. and Saint Paul quotes Menander and Epimenides two heathen Poets Nay in the Scripture there is mention of things uttered by the black mouth of Saâ—an himselfe Qui Plebeios vulgares Homines putant cum haec dicerent ex vulgi opinione Locos vereor ne dubitent an sint Angeli Beza in Act. 12.15 P. 332. But our Text was uttered by Christians not only Nominall but Reall Persons knowing and fearing God being much in Prayer and resolved to endure Persecution for the Truth 2. Their quantity or Number is observable had it been only Rhoda's fancy we should have past â—t over as an impertinent speech But marke the context Then said THEY it is his Angell It seems it was their generall Vote And who or how many these THEY were Act. 12.5.12 you may gather by comparing the fiâ—t twelfth verses together Peter therefore was kept in Prison but Prayer was made without ceasing of the Church unto God for him So that those many gathered together in Prayer verse the 12 were doubtlesse the Church at Jerusalem where were very many Christians They met indeed together in a private house because they had not the Liberty of any Publique Assemblies Let this be weighed and t will follow that many did either speak or Agree to this perswasion of the Angel Guardian you read not that any did contradict it Publicus Rumor non est omnino frustra saith Aristotle The Generall consent and Harmony of people cheifly if knowing and good is very much to be heeded For oftentimes Vox populi est Vox Dei I am sure that which Primitive Christians untainted with Heresy so neer the Fountaine of Truth maintained as Orthodox with unanimous consent is not by us to be slighted but carefully observed Secondly an other circumstance is the time and place 2 The time place when and where it was spoken Not at the Table Semel in Anno ridet Apollo or Recreations when the Bowstring
very Place for the Deputation of Angels Basil contra Eunom lib 3. And Basill shewes from this Scripture That an Angell is present with every one as a Pedagogue and Pastor ordering and directing his life Rivius de Praesid Ang. p 720 Loquitur Patriarcha de eo Angelo quem peculiariter ipsi tutorem custodem comitemque addiderit Deus so Rivius writing on that place Now because some modern Writers are very confident this makes not for our Turn let us see and weigh their Objections It is sayd this is spoken of God Object 1 blessed for ever I answer Sol. God is named as a distinct person in the foregoing verse Gen. 48.15 And he blessed Joseph and said God before whom my Fathers Abraham and Isaac did walke the GOD which fed me all my life long to this day The Angell which redeemed me from all evill blesse the Lads Behold he first mentioneth God and after that an Angell so that 't is evident he speakes not of one and the same person here In case he had he would not have varied the Terms much lesse have called Jehovah God blessed for ever by the name of an Angell Jacob could distinguish between the Potter and the clay and put a difference between God the Person sending and an Angell the creature sent If it be replyed that Christ is called the Angell of the Covenant Mal. 3.1 I answer 1. Christ is indeed called an Angell in Scripture but seldom without a note of Difference To let you know he is more then all Angells so he is called the Head of Angells and the Angell of the Covenant 2. Richard Stock on Mal. 3.1 p. 165. God the Father is never in the Scripture called an Angell Christ is called an Angell bâ—cause saith Austin he is the Messenger of the New Testament wherein heavenly blessings are promis'd Aug. de Civ Dei Christ was to reveale his Fathers will to his people But how God the Father of whom Jacob speaks can be called an Angell I see not what person is there to send him Again it is objected Object 2 This Angell mentioned by old Jacob is joyned in Blessing with God therefore it is Christ not an Angel Besides the Angel with whom Jacob wrestled in prayer Gen. 31. 't is like was this Angel I answer God blesseth and redeemeth efficiently Angels and Men instrumentally If this were spoken of eternall Redemption it were peculiar to Christ but Jacob here speaketh of Redemption and Deliverance from temporall Evils which is confessed to be a main office of Angels Ps 91.11 Therefore Mercerius saith it was an Angel to whom Jacob ascribeth his Deliverance as to Gods Minister Who is there that doubteth whether Ministers or Pastors may blesse their people Parents their children as old Jacob here blesseth Joseph If so then certainly Angels may instrumentally be said to bless and do us good as well as men But how doth it appear that this Angel was he with whom Jacob wrestled long before when it is plain that he was prayed to by Jacob and was called The God of Bethel Gen. 31.13 32. But this Angel is neither prayed to nor stiled God Only in blessing Joseph he wisheth that God and his Angel may also blesse them The one in commanding a blessing and the other in the execution of Gods will 'T is again objected Object 3 How was this Angel peculiar to Jacob when Jacob wisheth that he may blesse and help Ioseph and the Lads his sonns I answer 1. Although that Angel did principally attend Iacob yet now also he might be helpful to Ioseph his sons being locally as well as morally neer unto him 2. At Iacobs death he being now very old that Angel of his would wholly be free and at liberty to help them 3. Iacobs Angel by further looking to him and cherishing him in his old age and weaknesse Secundus in sentent p. 89. and in the Dreggs of his time for old age is Viva mors Cadaver spirans Mobile cadaver might therein not onely do good to him but also to his children that hee might have strength to give them a more particular blessing as afterward in Gen. 49.22 Lastly Object 4 it is objected that Iacob met an Host of Angels sent for his defence and he accordingly called the place Mahanaim Gen. 32.1 that is two Hosts or two Camps Therefore some hastily conclude Iacob had not ONE Angel to guard him But this is no consequence For as a King sometimes appeareth with a vast or stately Retinue and at other times is alone with a speciall Favourite So it was with Iacob in extraordinary cases two hosts of Angels were about him and yet he might have one Angell for ordinary and hourly attendance which was sufficient of which more in its place So that you see the Objections being removed that an Angel was Iacobs Guardian for he redeemed him instrumentally and ministerially from those temporal evils that otherwise had befaln him The second Scripture Proof that I shall urge for this truth 2 Scripture proof Mat. 18.10 is that illustrious passage of our Saviours Mat. 18.10 Take heed that yee despise not one of these little ones for I say unto you that in Heaven THEIR Angels do alwayes behold the face of my Father which is in heaven Observe it 1. Not their ANGELL but their ANGELS Every one hath his Angell 2. Nor the Angels in generall but Their Angels in particular 3. Christ saith not the Jewes and Heathens have such Observations But I who am truth it self and at the coming of which Sun all the shadows of Error and Superstition must flye away I say unto you that this doctrine of Angels Deputation you must receive as an indubitable truth 4. Then he chargeth the world not to goe about to molest or trouble his People because their particular Angels are not onely titular but tutelar Their Angels watch over them and will protect them Grotius Hugo Grotius in Mat. 18.10 P. 314. although hee be not very zealous for the Deputation of Angels as to particular persons yet was forced to write very favourably of it from that cleare Scripture Probabile admodum est eam sententiam hic a Christo approbatam It is very probable saith he that Christ doth here approve of that commonly received opinion P. Lomb. lib. 2. Dist 11. The Master of the Sentences doth chiefly insist on that place for the proof of this Point Angelos dicit eorum esse quibus ad custodiam Deputati sunt And the place is so clearly for it Rivius P. 717. that with Rivius we may demand Quid clarius Quid Apertius Etiamne firmius aliquod ad hujusce Rei fidem Argumentum quaeris What can be clearer or plainer Will you after this seek for any Argument to prove it And Bullinger thus Bullingeri Dâ—cad 4. serm 9. Clare dicit puellis additos esse Angelos hand dubie custodes In a word
before you Or little in grace parts and esteem as some of my Disciples Or little in their * Qui deposita altitudine se ad Modestiam ultroneam subjectionem composuerint Marlorat in Mat. 18.10 own eyes as all my Elect I say each of them is great in the eyes of God and hath a particular Angel to attend and guard him The third Scripture Proof for the Guardian-Angel is this in the Text 3 Scripture proof Acts 12.15 Acts 12.15 Behold what Christ himselfe taught the Primitive Christians do believe and declare It is his Angell They were not Heathens that spake this but Christians well instructed in the faith Not Christians infected with Errors But sound Christians in the most pure and Primitive Times Not spoken rashly by the Maid-servant Rhoda but by the Church at Ierusalem and that at a time and in a place of worship for they were assembled to pray for Peter Then it was not a conjecturall * Loquantur de petri Angelo ut de re minime nova aut ambigua Beza in Acts 12.15 p. 332. but positive speech And the golden quil of St. Luke recorded it among the grave Acts and sayings of the Apostes and Primitive Christians without the addition of any dislike or dissent as you have seen already To all which let me add that this Doctrine of Angels Deputation was not only believed and declared by the Church at Ierusalem but also it was confirmed by St Peter himself that great and famous Apostle one of the Life-guard of Christ one of his bosome Disciples one that was present at his Transfiguration and one that Christ had a very speciall eye of favour upon On the doctrine of whose reasonable and brave confession hee resolved to build his Church and to whom the Lord did shew singular kindnesse next unto Iohn Mar. 16.7 Tell his Disciples Peter that he is risen and goeth before you into Galile And lastly Peter that was chiefly concerned in this affair For they spake of his Angel If therefore Peter himself will be so farr from checking them for this saying as to ratifie and confirm it who can any longer demur his sealing of this point But Peter did acknowledg the Deputation of Angels Acts 12.11 Acts 12.11 When Peter came to himself he said Now I know of a surety that the Lord hath sent his Angel and hath delivered me out of the hand of Herod 1. One Angel came to him shall wee question but it was his Angel-guardian 2. 'T was by deputation and appointment the Lord hath sen◠him 3. 'T was to comfort and deliver him out of prison and give him in to the prayers of the Church 4. That he might be assured it was his Angel the Angel assumed a bodily shape a light shining in the Prison and he spake to Peter and smote off his chaines 5. He was herein much confirmed in our point Now I know for a certaine it is so and so Oh that such as out of zeal against Rome in pangs of mistaken zeal do oppose with some bitternes this truth would pause ponder and consider the forementioned Scriptures Then would we say with Peter Now we know for a certain that God sends unto his servants and to each of them a tutelar Angel to defend and direct them Now the objections against this last Scripture were answered in the severall expositions of this Text and therefore here we shall passe them over Thirdly and lastly 3 The Point by consent of ancient modern Writers we come now to give you the confirmation of this point by the joynt assent of many ancient and modern Writers untainted with Popish leven And here we shall consider two things 1. That this evidence is not vain 2. That of these evidences there are store 1. That the judgment of Antiquity viz. of learned pious and Orthodox Writers in severall ages doth tend very much to the right understanding of Scripture-truth We doe not say that * See Iohn Daille of the right use of the Fathers Antiquity the opinion of the Fathers and humane tradition are infallible signs pillars of Truth or that they are equall with the Scripture or that Generall Councels cannot erre Or finally that there is not such a thing as Antiquity of Errour But this wee safely may affirm That the judgment of holy learned and unbyast men is not a little to be heeded and doth exceedingly conduce to the clearing of Scripture-truth tending to settle and establish us in the true meaning of Gods word 1 Tim. 3.15 The Church is called The pillar and ground of truth Not so much a Marble pillar to support the Truth as a pillar on which is Pasted the Proclamation of Divine Truths That the judgment of the Learned and Orthodox is not to be neglected will thus easily appear unto us 1. The translation of the Bible into severall Languages hath still beene highly valued in Gods Church The generality of Gods People have no other Bible to peruse but that which is cloathed in their Mother tongue on this Bible they build their salvation Nay the most learned Linguists doe know the signification of Greek and Hebrew words only upon credit of their Teachers and Authors Therefore also the Exposition of the Scriptures by the same or like-learned or sound men is not to be suspected or vilipended in Gods Church 2. They have strong and sollid proofs of the things that they hold well back'd with Scripture Reason and intermixt with fervent exhortations to Piety 3. 1 Thes 5.20 If we must regard the Sermons Expositions and Writings of the Living then surely much more of the Dead since the Living may recant and depart from their present perswasions but the other have conveyed that to us which was their Belief both in life and death Surely the experiences of Gods people whether here or in heaven are of marvellous use and rich benefit to the Saints 4 Their joynt consent unity and harmony in things fundamentall declares that they were acted and assisted by the same spirit 5. Their difference in lesser things is so farre from abating the weight of their Testimony as that on the contrary it addes †Jo Daille of the Fathers book 2. p. 186. rather much unto the same For this clears their consenting in things Fundamental from all suspition of proceeding from Combination or Mutual Intelligence and the thing which is now stiled Interest For when you find them disagreeing in many lesser things it is an evident argument that they have not altogether sucked their knowledg from one another or combined together to deceive us But according to their best understandings they drew all from the Fountaine hewing out each particular point from the rich quarry of sacred Scripture so far as God did reveale his will to them 6. Many eyes see more then two But the Orthodox a Athanasius had so high an esteem of Conncels That writing of the
the will he can melt and bend and form and turn it which way he pleaseth and put a new Bias on the heart that it shall run and wind heaven-ward He hath a Throne in every mans soule he can tame and rule and govern the whole Man till it stoop and buckle to his work Angels are but Ministring spirits and cannot prevail without his blessing as all other helps and ordinances and means cannot of themselves do us good 2. By way of affirmation Lawrence of Angels p. 49. we say that Angels although invisibly and insensibly do guard and counsell the soule They are of wonderfull use to us and the things communicated to our inward man are ordinarily the administration of Angels The evill Angels have not so much power to hurt the soule as good Angels to support defend and do it good The Sun and Stars produce their effects upon the earth and the Minerals and deepest bowels thereof Why should not the blessed Angels have effects upon our hearts Psal 104.4 Psal 104 Who maketh his Angels spirits his Ministers a flaming fire This say some is in relation to their working on us by some measure of enlightning and warming the heart But how far doth the Ministration of Angels relate and reach unto the soule 1. Dr. Goodwins Child of light walking in darknesse Chap. 8. In generall they do guesse very much at our thoughts affections and desires Counsell in the heart of a man is like deep water but a man of understanding will draw it out saith Solomon Prov. 20.5 Now all those methods and Advantages which one man hath of knowing another Angels have over us most eminently they can goe one room neerer to the soul because they are spirits they do very much consider and study us To some men is given discerning of spirits That is the discovery and finding out the sincerity or hollowness of the heart How much more is this given unto Angels If the Wise that hath been forty years in thy bosome is able in great measure to know thee to guess at thy thoughts and trace thee in thy wayes And know when thy tongue and heart do not agree how much more thy Angel Guardian that hath ever been with thee Angels do heare our Vocall confessions in private Prayers eying us when most retired observing us in all Places Postures Companies and Employments which no other Friend or Foe can do Our neerest Relations are sometimes distant from us The Angels can soone collect by observation and laying things together what passion is prevalent and stirring in us And if men by a slight cast or * Si quis corporis oculos consideret eos admodum csse Garrulos quamvis sine voce comperiet Affectus evulgant Drexelius de Recta Intentione lib. 2. cap. 9 glaunce of our eye throw off the Arme or other bodily Gesture doe soon understand us before in words wee uncase our mind and unmask our Thoughts question not but Angels are much quicker in reading of us and spying out the design of our hearts Angels may know our thoughts or affections either certainly by divine Revelation or probably and conjecturally which seldome misseth by externall signes They are extreamly ingenuous in guessing Great is their naturall wisdome Lawrence of Angels p. 32. long and vast also their experience If Physitians by the pulse and temper can spell your affections and passions and tell you that you are in Love or take care the Angels knowing so much by Nature and having the kernell of all Arts and Sciences after more then five thousand yeares experience cannot but easily pierce into things that men who are but of yesterday and full of infirmities understand not Angels dâ— pry into our bodily humours and view as by a glasse the interiour senses As for instance Anger is thus defined Ebullitio sanguinis circa Cor. Anger is blood perplext into a Froth whilest malice is the wisdom of a Wrath. Anger then is easily espyed by Angels malice not so unless by the effects Men read our Faces and by sudden Paleness do judg of our Anger they understand the Language of our sighs and blushes But Angels can trace us much further they see the most secret boylings of the blood in Lust anger or fear although the Countenance bewray us not but be cloathed with a contrary Temper Where men smile and laugh very loud Note Angels can see through those Tiffany Pretensions and subtle Vailes if the hearts be Pensive for Salomon saith in Laughter the heart may be sad Because though they do not absolutely know our hearts yet our Thoughts do soon make impressions on the body which Angels presently discern And if our Angel Guardian could not thus guesse at us how could he apply himself to us in a sutable way We say when Diseases are known they are halfe cured 2 Angels cannot only read but coyn impressions on our fancy and imagination They have secret wayes of treating and dealing with us No time is free waking and sleeping they have the key and can come to us when the senses are lock'd and barrd as appears by our dreams They need not saith one goe about and fetch the compass of our eares and eyes as we are fain to doe Therefore our communion is exceeding great with the Angels Do we not waking and sleeping see impressions in our Fancy of things that we thought we had forgotten This is done by the Angels good and evill who can make Composition rare and wonderfull of what they find in us Though they cannot say the Schoolmen put in any thing that is purely De novo yet they strangely and strongly work on the matter which they find 3. The good Angels doe often obstruct impede evill actions as our good endeavours are often hindred by Satan so are our evill by the Angels elect else were not our protection equall to our danger A good Angel opposed Balaam in an evill way and spake in the mouth of an Asse to resist the madnesse of his Master If an heavenly spirit saith * Bishop Halls Contemplat one obstruct the courses of the evill and stand in the way of a Sorcerers sin how much more ready are all those spirituall Powers to stop Miscarriages of Gods dearest children When thou art going Remigiis Dedalis to dishonour the Lord and hast a full gale of opportunity to sin thy Angel Guardian doth often prove a Remora invisibly to stop thy design How often would the Saints relaps and fall into mischief if their Angels did not pull them back hedg and block up their way unto evill by with-holding the occasions of sinne Traps Decad of Angels Michael opposed Satan about the body of Moses so do the Angels still oppose the Kingdom of Darknesse about the bodies and soules of the Saints Rivius de Praesidio Angelico p. 723. whilst they live and after death When Satan hath besieged us our guardian Angel vim oppugnantis repulit vires
protect the Good therin imitate our Guardian-Angels yet they must not give like Protectiont to Wolves and Foxes where yet we have shewed that Dissenters in things circumstantiall And the poor Jews should be considered in order to their conversion Thirdly 3 To Ministers This speaks to Ministers who are * Rev. 2. 3. chap. See Laurentii Homil 8. in Apoc. p. 76. called Angels of the Churches They are like unto Angels in name and employment for they carry Messages from Heaven and Glad-tidings to men They ought therfore to shine and sparkle as Angels in sound Doctrine and holy conversation and carefully look unto the Flock over which God hath made them Overseers He that is properly a Pastor hath a particular Flock to attend T is likely when the Apostles had command and commission from Christ to preach the Gospel to the whole World They accordingly divided their walks not at all adventures but according to the four parts of Heaven Each Apostle had his walk and so each Pastor must have his Flock It is sayd the Galathians received Paul as an Angel of Christ Gal. 4.14 Every City and Town must have one Pastor at least to deal out unto them the bread of life Angels keep close unto their charge and so must Ministers unto their people If Mothers being able do not nurse suckle their Children They are judged proud unnaturall And much more are those Ministers to be blamed that neglect their people and live far from them committing them to any one perhaps a dry Breast Let our stately and covetous Non-residents look upon the Angels who attend their charge as a shaddow the body And oh that we might see the day that as every Province City Town hath its Angel So every golden Candle-stick might have a bright burning Tapor in it And every leaden Candle-stick be made a Golden One by additionall means That every Gloomy corner may not only have a Minister but one that is faithfull and watchfull Note Satan well knowing how much this undermines his Kingdoms doth also imitate God in his Designs He will have his Factors and most busie and trusty Agents dispersed into all places Some have observed that every Parish or considerable Town hath one at least that is suspected of Witchcraft Satan will have no place free from his Imps and Emissaries To countermine the Ministry the chief Underminer of his Kingdome Let therfore the man of God bestir himself let the Watchmen of Israel cry aloud lift up their Voice as a Trumpet To tell Judah of her sin * See Mr. Fenner of Christs Alarm to drouzy Saints p. 7. ad 20 Let Ministers be like Angels set over the Churches of Christ in twelve things 1. The name Angel signifies Messenger God the sender Let Preacher be sure of Mission from * Joh. 1.6 God and Commission from men 2. Angels are (a) Psal 104.4 Spirits their nature Communion Food Delights are Spiritual (b) Gal. 6.1 Ministri Ecclesiae dicuntur Angeli quia ad mandata Dei annuncianda ab co legantur Debent in eodem statu Iustitiae stare conversatiouem in caelo habere Gerhard Not. ad Apoc 1.20 p. 13. every Christian and much more every Minister should be spiritual A formal and dead Ministry is like a Carkass without a Soule 3. Angels are the highest Rank of Creatures and the Ministry is of all other the most honourable Function Such are worthy of double honour as labour in the word and Doctrine What ever some do speak in Derogation and Vituperation of so high a Function of old the same man was King and Priest 4. Angels are Creatures of another World though they move up and down in this So Ministers should not be delving and rooting in this nor intangled in the Thicket of Secular Affairs But their hearts and minds should be in Heaven and at leasure for Divine Contemplations 5. The Angels stand before God and so should Ministers to enquire and know his will Jer. 15.19 Jer. 15.19 They must be very much in Prayer every Sermon should smel of Heaven And look like a Child of Prayer John wept and the Book was opened 6. Angels are very (c) Mat. 25.31 holy Creatures (d) Psal 50.16 17. unholy Ministers pull down in stead of building up They make the offering of God to be abhorred It is sayd of Christ our Type Caepit facere docere Act. 1. So the Minister must first Do then Teach being unreproveable 7. Angels are winged in Gods Service and Ministers must be ready prest to every good word and work 8. 2. Tim. 4.16 Angels are to gather the Elect and is not this also the work of Ministers 'T is better to convert one then civilize a thousand Ministers are Christs Paranymphs who must not speak two words for him and ten for themselves 9. 1 Thes 2.19 20. Angels rejoyce at the conversion of a sinner So Pastors in the seale of their Ministry Ye are saith Paul Our glory and joy 10. The chiefe charge of Angels is over the (d) Psal â—1 11 Elect and so the Ministers of the Gospel are chiefly sent to call home and build up (e) Ephes 4.11 12. 2 Tim. 2.10 the Elect of God and for the perfecting of the Saints 'T is then a very dreadfull thing if any Ministers shall count such the worst of their Flock as doe too many 11. Angels doe mainly heed their Deputation Note and watch over those Cities Provinces and persons committed to them as you have seen in this Tract And so faithfull Ministers will attend their owne Flock and employ their chief care at home They 'l be fixed stars and glister in their own Orbes They may be called to help desolate corners and are not denyed the liberty of journeying but still their hearts be at home and they dare not in body be long absent least Wolves in sheeps cloathing enter the Fold weary and worry Christs Lambs Of all things they abhorre idleness and the people shall not only have their presence but pains and sweat and teares The Angels on Iacobs Ladder were some ascending others descending none standing or sitting still So faithfull Pastors are ever stirring watching and contriving by all meanes publick and private the peoples good I say desiring their good rather then their goods 12. And lastly the Messages of Angels have still been heeded and so should the Sermons of faithfull Ministers for such should be received As an Angel of God Gal. 4.14 yea even as Christ himselfe They are Ambassadors and must be heard of good tydings and so should the rather be heeded We shall end all with a use of consolation to the Saints Vse 4 Every Believer hath invincible guards of Angels to help and relieve him in his streights but one hath speciall Commission still to be with him and watch over him Wheresoever thou goest See Dr. Sibs Light from Heaven of the mysterie of godlinesse p. 103. this Angel moveth marcheth after thee ready to counsell and comfort thee resolved to stay by thee in the greatest extreamities Perhaps the time may come that the world will desert you and friends may forsake you You may come into streights and no body neer you yet a true Christian is never alone for God and his are with him Kings are never without their Guard nor Believers without their Angels Here is rich comfort for you in health and sicknesse in Life and at Death For then Angels are most busie to be our convoy to Christ and to lodg us in Abrahams bosome Therefore let us never be disconsolate let us never despaire whatsoever our estate or condition may prove Though our Carkasses be tumbled and crumbled into Earth be not dismayd Angels shall gather up our bones dust not any part shall be missing at that day Sweet and mysterious is our communion with elect Angels here glorious and eternall shall it be with them in heaven lauding and praysing God so long as the circle of Eternity shall last To wrap up all here is comfort for you for your Children and for the Nation 1. For your selves your whole Man shall be shielded from †Defendunt nos adversus Diabolos impios homines VVendelin Theol. lib. 1. cap. 8. many Dangers There is a daily conflict between good and evill Angels about you but Michael is sure to prevail against the Dragon 2. For your Children if they belong to God Dr. Sibbs ut ante In our Infancy in our tender years saith Doctor Sibbs we are committed to the custody of Angels 3. For the Nation God hath hitherto wonderfully appeared witness our Peace and great plenty That a stranger cannot find the foot-steps of War Wee trust a stop is set to that Confusion in things sacred which was over-flowing the Land Therefore let us still trust and wait upon our gracious Father for the perfecting of our mercies for us that our good Angels may not depart from us and that England * Diu desiderata dulcius obtinentur at last may be made a most glorious Church FINIS The Errata IN the Catalogue of Authors read Ludovicus Vives Page 21. for Locos read Loquutos p. 25. l. 16. r. Learning and Wisdom p. 62. l. 25. r. seasonable p. 84. l. 9. r. mediatly p 94. l. 2. r. is in p. 95. l. 17. r. commander p 98. l. 24. for have r. hate p. 148. l. 28. dele and.