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
〈◊〉 〈◊〉 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
world especially of Mankind The Peripatetic Philosophers assign'd them an office of moving the Coelestial Orbs. But that hypothesis of the heav'nly motions is since disputed and bating the uncertainty of it we may as probably determine that God who hath furnish'd the nature of all things else with necessaries hath also imprinted in those superior Bodies the intrinsic principles and causes of their own motion without the help of such assisting intelligences Some of the Hebrew Doctors as Zanchius reports from Trithemius Agrippa and others have giv'n to every Planet its Angel to every Sign in the Zodiac its Angel to every Wind its Angel and to every Element its Angel Thus they have named 1. For the seven Planets To Saturn Zapkiel to Iupiter Zadkiel to Mars Camuel to Sol Raphael to Venus Haniel to Mercurius Michael to Luna Gabriel which they affirm to be the seven Spirits that always stand in the presence of God and under whom the government of Heaven and Earth is disposed Saturno Cassielem Iovi Zakielem Marti Samuelem Veneri Anaelem Mercurio Raphaelem Lunae Gabrielem Pet. Rami praelâ—ct in somn Scip. p. 528. 2. For the twelve Signs of the Zodiac To Aries Malchedael to Taurus Asmodel to Gemini Ambriel to Cancer Muriel to Leo Verchiel to Virgo Hamaliel to Libra Zuriel to Scorpio Barchiel to Sagittarius Adnachiel to Capricornus Haniel to Aquarius Gambiel to Pisces Barchiel 3. for the four Winds and four quarters of the World To the East Michael to the West Raphael to the North Gabriel to the South Nariel And 4. For the four Elements To Fire Seraph to Air Cherub to Water Tharsis to Earth Ariel But these are unaccountable imaginations of Men over-curious and bold beyond their understanding Not to reflect upon all the particulars or the difference of names among Writers Haniel is here intrusted both with Venus and Capricorn Michael with Mercury and the East Raphael with Sol and the West Gabriel with Luna and the North contrary to another of the Jewish Traditions mention'd by P. Fagius That every Angel hath his particular charge and business nor are there more than one at the same time committed to any of them Therefore say they were there three Angels sent to Abraham the first to tell him he should have a Son by Sarah the second to rescue Lot out of Sodom and the third to overthrow Sodom and the neighbouring Cities It is not indeed improbable but that the Angels have some share as the Ministers of God Almightie's Providence in ordering of the World that they are not only a most considerable Species of Beings and ornamental part of the Universe themselves but Instruments also of the Divine Polity in the Government of it or that God doth in his ordinary dispensation of affairs gubernare inferiora per superiora corporaliâ— per spiriâ—ualia as the Schools speak manage things inferior by the superior and bodily by spiritual Psellus calls them therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod mundum agant regantque Rulers of the World and the Apostle speaks of the evil Spirits that by Gods permission only usurp over the ignorant and vicious in a word that is near of kin to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 6.12 Seneca calls them as I noted before out of Lactantius Ministros Regni Dei Ministers of God's Kingdom and intimates it as the Divine contrivance at the making of the World ut omnia sub ducibus suis irent that every thing should have a Guide allotted it Plato in like manner was of opinion that God hath set Demons over the whole World as Leaders of the Flocks to govern all Man-kind according to the distributions assign'd them Origen grants that we have not the benefit of the Fruits of the Earth or Rivers of Water and thâ— like conveniences without the presidence of these invisible Husbandmen and Stewards and he adds a little after that the Angels are of a truth the Lieutenants and Officers and Souldiers and curators of God Damascen saith that as they are placed by the Supreme Maker of all they have the custody of certain parts of the Earth look to Nations and Countries order our affairs and bring us help upon occasion Saint Augustin that every visible thing hath an invisible or angelical power set over it And Rufâ—inus that certain Celestial Powers have the Regency oâ— Mortals from the beginning A mighty tendency there is in traditionary belief this way and from hence possibly they may be call'd Thrones Dominions Principalities Powers and Mights in holy Scripture as hath been already in part suggested But it seems yet with greater evidence concludable from the Book of Daniâ—l that God hath appointâ—d Regent-Angels as Presidents over the respective Nations and Provinces of the Earth For we read there of the Prince of the Kingdom of Persia and of the Prince of â—raecia and of Michael one of the chief Princes that took care of Iudaea Dan. 10.13 20 21. Princeps Synagogae the Prince of the Synagogue or Church of Israel Michael your Prince The great Prince thâ—t standeth for the Children of thy People ch 12.1 Vatablus is peremptory hereupon that Singulae Regiones habent Praesides Angelos every Region hath its President Angel and Mr. Calvin in his Institutions asserts it from hence with a note of assurance Certè cum Daniel Angelum Persarum Graecorum Angelum inducit significat certos Angelos Regnis ac Provinciis quasi Praesides destinari l. 1. c. 14. § 7. Saint Hiâ—rom saith traditae sunt Angelis ad regendum Provinciae quasi judicibus ab imperatore that particular Provinces are deliver'd over by God to Angels governance as is wont to be done by Emperors to their Judges And to forbear other Testimonies Grotius tells us that both the Jews and antient Christians with great consent collected as much out of the Book of Daniel and that Clèmens of Alexandria puts it beyond all controversie The Jews supposed there were LXX Angels Rulers of the LXX Nations into which the World was divided Gen. 10. and accordingly the Greek translates that in the Song of Moses Deut. 32.8 He set the bounds of the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the number of the Angels of God Which Text Thâ—odoret adds with the proofs out of Daniel to declare nonnullos quidem ex Angelis praeesse gentibus and Saint Chrysostom also alledgeth it The Romans for certain had a Temple dedicated to the publick Genius the Genius Pop. Rom. and it was the Inscription of some of Adrian's Coins GEN. P. R. and their Prince was supposed to have one extraordinary whence they swore commonly per Genium Principis and Suetonius tells us that Caligula punished many quod per cjus Genium pejeraverant In like manner the Current of Authority is very strong that every man at lâ—ast every pious and good man hath his Tutelar or Guardian Angel his Angel-keeper
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
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
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
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
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
unto all such as are disposed to entertain it provided they have but a competent share of the Good Father's modesty neither to pry into what is hidden nor wilfully to overlook what is revealed The onâ—y reason we know of God's making the World and the several sorts of Beings in it was his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or good pleasure Who worketh all things according to the counsel of his own will Ephes. 1.11 to produce Creatures that might be capable of the free communications of his Divine Goodness and reflecting back the acknowledgment thereof to himself But having once put all together in the most excellent order connexion and subserviency each to other and established the Laws of their mutual dependence and operations by his Fiat or Decree he now governs and manageth all things according to those Laws and Rules unless some great and considerable motive of wiâ—dom or goodness draw him to suspend â— while or exceed them by Miracle Though he bâ— every-where in the Universe and all the powers and perfections of that hold of him yet he is a Being himself really distinct from it and where he hath setled and appointed the means to any End or Purpose we must not sit still and look for his immediate interposure but in that way and method only which he hath chosen and established I saith he in the Prophet will hear the Heavens and they shall hear the Earth and the Earth shall hear the Corn and the Wine and the Oyl and they shall hear Iezreel Hos. 2.21 22. God 't is confess'd can do all things by himself He can keep us alive without our natural food for man liveth not by bread alone but by every word proceeding out of his mouth but yet 't is not his pleasure ordinarily so to do nor may we without sin and smarting for our folly presume to tempt him by the neglect or slighting of those daily Provisions which he hath placed within our reach In like sort he can govern the World and the Societies of men in it without the help and superintendency of Earthly Rulers yet we are well assured they are all ordained by him and we out of conscience to that Ordinance of his to apply our selves to and act under them Rom. 13. Such is the beautiful Eutaxie of the World as I have touched elsewhere that all â—â—â—gs are framed with a due respect each to other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the LXX read Eccles 7.14 and inferiour Beings are generally govern'd by their Superiors though all of them under God who as he pleased at first voluntarily to make This scale and gradation of Beings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Invisible and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Visible and then Man a complex as it were of both together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so he now wisely orders the Things made by their just and proper Laws and Measures and after the most excellent way and manner for their ministry and service each to other Si à primis inchoatisque naturis ad ultimas perfectásque volumus procedere ad Deorum naturam perveniamus necesse est Balbus in Cicerone de Nat. Deorum l. 2. Of the Angelical Oeconomy in particular I will offer but these two things 1. That it tends extremely to our consolation and the assuring of us touching the love regard and care of God to and for us when he hath not only vouchsafed the lower World for our use and accommodation but appointed so noble a Rank of Creatures also for our service and attendance And 2. It tends also to produce and increase a mighty friendship and correspondence between us and these blessed Spirits while their love to us is heightned and improved by the continual exercise of it in all the acts of kindness and good-will they now do for us and our gratitude back again towards them excited by the reflections which we make upon their officiousness and by this means we are certainly on both sides prepared for the great happiness of an eternal society hereafter each with other mutually in Heaven when we sâ—â—â—l come to meet together there and know them better as they do us CHAP. V. The Character of the persons for whose good especially the Angels are commissioned HAving treated so largely of the Angels Ministry I will add a few words in the next place of that Character which our Apostle here gives the Persons for whose good benefit and advantage especially God hath commissioned them For them saith he that shall be Heirs of salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them who shall hereafter inherit salvation SECT I. Heirs of Salvation Salvation is the Scripture-word for Happiness and Glory a freedom and immunity from all Evil attended with the fruition of whatever Good we are capable of and that unto Eternity Eternal Salvation Heb. 5.9 Salvation with eternal glory 2 Tim. 2.10 which is at other times called Eternal life The Kingdom of God and that Blessing which is the sum both of all God's Promises to us and all our desires and longings Whence we have these ensuing Phrases remarkably answering that of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To inherit eternal life S. Matth. 19.29 S. Mark 10.17 S. Luke 10.25 18.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To inherit the Kingdom of God S. Matth. 25.34 1 Cor. 6.9 10. 15.50 Gal. 5.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Inherit the Promises Heb. 6.12 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To inherit the Blessing 1 S. Pet. 3.9 Heb. 12.17 And that we may know no good thing is here wanting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To inherit all things Rev. 21.7 all things together all in one viz. in God the comprehensive Quintessence of all perfections But yet there is somewhat peculiar in this Phrase of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To inherit Salvation that is the great Blessing of the Gospel with reference whereto Christ is called The Saviour of the World and the Gospel it self accordingly The knowledge of Salvation S. Luke 1.77 The word of Salvation Acts 13.26 The way of Salvation Act. 16.17 The Gospel of Salvation Eph. 1.13 The Grace of God which bringeth Salvation or The saving Grace of God Titus 2.11 So great Salvation Heb. 2.3 The word hath a primary reference to that Evil and Misery we are delivered from And so indeed we are most capable of a sensible estimate of the â—uture state of Blessedness by reflecting upon those miseries of all sorts which here we stand exposed to That wrath of God whereto our sins have made us liable Whence we read of Salvation from Sin S. Matth. 1.21 and Salvation from Wrath 1 Thess. 1.10 5.9 But then it connotes alsâ— the fulness of joy and happiness which is consequent hereunto when God shall wipe away all tearâ— and there shall be no more death neither sorrow nor crying nor pain but perfect health and case and tranquillity even all things desâ—rable Rev. 21.4 7. Two points especially it imminds us of I. That lost and
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
the Angels also as we read in the Revelations And again We honour the Angels but with love not with service nor do we build Temples to them for they are not willing to be honour'd by us Once more If we should rear a Temple of wood aâ—d stone to any holy Angel be he never so excellent should we not be anathematized by the Truth of Christ and from the Church of God for exhibiting of that service to a Creature which is due only unto God Lactantius tells us in like manner that the good and holy Angels will not have any Divine honour given them whose honour is in God but those that revolted from the service of God being enemies unto and prevaricators from the Truth endeavour to appropriate the Name and Worship of Gods to themselves Hear we also Origen Those saith he whom from their work we call Angels we find because of their partaking the Divine Nature to be called Gods even in the holy Scriptures Yet not so as to enjoin us to worship in the room of God those that minister unto us and bring us the things of God For all prayer and supplication and intercession and thanks-giving is to be sent up to him who is God over all by that High-Priest who is above all Angels the living word and very God And again We speak well of them and count them happy as being ordained by God for the good and benefit of mankind But we do not distribute the honour due to God unto them For this is neither the will of God nor of those who are thus ordained by him Let me adde farther That this worshipping of Angels was condemned in the Council of Laodicea Anno 365. the 35. Canon whereof runs in these words That Christians ought not to leave the Church of God and go and invocate Angels and make conventicles which things are forbidden If any one therefore be found indulging to this secret Idolatry let him be Anathema because he hath left our Lord Iesus Christ and come over to Idolatry In the version of which Canon Carranza lamentably mistakes or prevaricates by reading of Angulos instead of Angelos i. e. Corners for Angels so wide a difference may the change of one letter make Of which I will say no more but the old Proverb Veritas non quaerit Angulos Theodoret saith They were the Jews who perswaded men to worship Angels because the Law was delivered by Angels which practice continued a long time in Phrygia and Pisidia and that therefore the Synoâ—â—f Laodicea forbad the praying unto Angels c. If any desire to see farther into this Mystery I refer him to the learned Discourses of Mr. Mede upon the Apostasie of the last Times and Doctrine of Demons I will end with the words of Zanchy If we may not invocate saith he those that hear and see us and take care of us how then dead men So that they are convinced of most manifest Idolatry who worship Saints departed and Angels and dedicate and consecrate Temples to them And 't is to â—very little purpose for such as do thus to boast that they cannot erre in things that relate to Faith and Religion SECT VI. God in and for them to be admired and glorified Sixthly It will not be amiss if we take the hint from the Angels double admonition to Saint Iohn mentioned in the last Section Worship thou God to turn our thoughts a while from these excellent Creatures and upon the occasion of their perfections to raise up our minds to observe admire and adore their Maker This is a Tribute we ought to pay unto him from all his works O lord our Governour saith the Psalmist how excellent is thy Name in all the Earth And again The Heavens declare the glory of God and the Firmament sheweth his handy-work And again All thy works praise thee and thy Saints bless thee The glory of him that made them is conspicuous in them all and they praise him objectivè by suggesting matter to all intelligent or reasonable Beholders of acknowledging and blessing him thereupon The invisible things of God saith the Apostle from the creation of the world are clearly seen being understood or considered by the things that are made even his eternal power and Godhead so that they are left without excuse Rom. 1.19 c. Even they who having thus far the manifestation of Gods being and means of knowing him glorified him not as God neither were thankful but gave away his glory to the meaner sort of his Works And Surely saith the Author of the Book of Wisdom ch 13.1 c. vain are all men by nature who are ignorant of God and could not out of the good things that are seen know him that is neither by considering the works did they acknowledge the Work-master but deemed either Fire or Wind or the swift Air or the Circle of the Stars or the violent Water or the Light of Heaven to be the Godâ— which govern the World with whose Beauty if they being delighted took them to be Gods let them know how much better the Lord of them is for the first Author of Beauty hath created them But if they were astonished at their power and vertue let them understand by them how much mightier he is that made them For by the Greatness and Beauty of the Creatures proportionably the Maker of them is seen If we are well in our wits saith Epictetus admirably what else should we do both publicâ—ly and privately but celebrate praise and give thanks unto the Deity For even while we are digging and ploughing and â—ating this Hymn is to be sung unto God Great is God who hath given us these Instruments to cultivate the Earth Great is God who hath given us handâ— to labour with Great is God who hath given us the power of swallowing and a Stomach to receive and digest our food who causeth us by this means to grow up imperceptibly and makes us breath when we sleep Thus we are to sing to his praise in all things But a most Divine Hymn is due for this that he hath given us the understanding of things with capacity and reasâ—n to make use of them And then a little after he adds If I were a Nightingal I should do what belongs to the Nightingal if a Swan what belongs to such a Bird but now I am a reasonable Creature it behoves me to praise God This is my work and business And this I do nor will I quit this Station as long as I am able but exhort others also to join in the same Song with me Like that of the Psalmist Praise ye the Lord praise the Lord O my Soul while I live I will praise the Lord. I will sing praises to my God while I have any being Psal. 146.1 2. For this end certainly did God make the world and sent man at last into it to display his own goodness
an unclean and impure spirit Saint Luke 11.24 and takes up his habitation upon choice among the Swine Saint Matth. 8.31 V. And lastly a fervent love and peace and concord as much as lieth in us one with and towards another For thus it is among the holy Angels And to this some refer that of Bildad qui facit concordiam in sublimibus Job 25.2 He maketh peace in his high places And again that of God unto Iob. ch 38.37 which the vulgar Latin reads concâ—â—tum coeli quis dormire faciet Who can lay asleep the harmony of Heav'n And nothing doubtless is more grateful to them than to see the like among us below Behold how good and how plâ—asant a thing it is to them as well as our selves for brethren to dwell together in unity Ps. 133. This saith Saint Cyprian brings the greatest pleasure not only to faithful men and those that know vertue but unto the Coelestial Spirits also whom the Scripture represents as rejoycing over one Sinner that râ—pentâ—th and so returns to the bond of unity which could not saith he be verified of the Angels that have their conversation in Heaven were they not some way united also unto us who rejoice in our union and on the contrary are troubled when they see us divided and at variance There is not any temper that gratifies and invites the envious and mischievous one the Devil more than malice and ill-will strife and contention By our undue heats and inordinate wrath we give place unto him He is known by his foaming rage and cloven-foot And on the other side there is nothing more acceptable as I said to the good Angels than brotherly love and unity peace and agreement whereby we conform our selves to their charity and participate in a degree their blissful and serene state of amity and friendship which is indeed a very Heav'n upon Earth The Conclusion If therefore we are followers of this angelical obedience devotion humility purity love and peace we need not doubt but they will delight in our converse as agreeable and look upon us as their kindred and familiars and consequently take pleasure in ministring unto us here upon earth until at last they bring us in safety and with triumph out of an uncertain and evil World into those blessed Regions of unmixed and durable joy and happiness where we shall be added to their Choire and sing perpetual Halelujah's with them in Notes far above our present reach unto the glory of God Almighty both their and our most Sovereign Lord and Gracious Benefactor Which he of his infinite mercy grant for Christ his sake To whom with the Father and the Holy Ghost be given by us for the hopes of this and all other Blessings all Honour Praise and Adoration now and for ever Amen O clementissime Deus qui per sanctos Angelos deducis nos per hujus vitae Eremum da ut per eosdem deducamur ad caeleste regnum Amen Collect for the Second Sunday after Trinity O Lord who never failest to help and govern them whom thou dost bring up in thy stedfast fear and love to whom peculiarly thou hast promised the guard of thy holy Angels to encamp about them keep us we beseech thee under the protection of thy good providence and that we may be qualified for it make us to have a pâ—rpetual fear and love of thy holy Name through Iesus Christ our Lord. Amen Collect for the fourth Sunday after Epiphany O God who knowest us to be set in the midst of so many and great dangers that by reason of the frailty of our nature we cannot keep our selves or always stand upright Grant us such strength and protection from the assistance of thy holy Spirit and the Ministry of thy holy Angels as may support us in all dangers and carry us safe through all temptations through Iesus Christ our Lord. Amen Collect for the sixth Sunday after Epiphany O God whose blessed Son was manifested that he might destroy the works of the Devil and make us the Sons of God and Heirs of Eternal Life Grant us we beseech thee that having this hope we may purifie our selves even as he is pure that when he shall appear again with great power and glory attended with those holy Angels which now by thy appointment Minister unto us upon Earth we may be made like not only unto them but unto him in his eternal and glorious Kingdom where with thee O Father and thee O holy Ghost he liveth and reigneth ever one God world without end Amen Blessed God whose Throne is encircled with Myriads of glorious Spirits that vail their Faces with their Wings as not being able to behold the brightness of thy Majesty and delight in their attendance upon those Ministries whereunto thou hast appointed them we thy most unworthy Creatures in all humility prostrate our selves at thy Footstool desirous with that holy Choire of Angels and Arch-angels and all the Host of Heav'n to laud and magnifie thy great and glorious Name in and for all thy Works and beseeching thee to give us grace to do thy will on Earth as it is done in Heav'n and so to follow the exemplary obedience devotion condescension purity and charity of thy sacred Angels as to oblige their constant Ministry to our necessities here and be advanced hereafter to a more intimate and happy society with them in the life to come through Jesus Christ our Lord. Amen FINIS AN APPENDIX CONTAINING SOME REFLECTIONS UPON Mr. WEBSTER'S Displaying of Supposed WITCH-CRAFT WHEREIN He handles the EXISTENCE and NATURE of ANGELS and SPIRITS LONDON Printed for Hen. Brome at the Gun at the West-end of S. Pauls Church 1678. Reflections on Mr. Webster's Discourses against the Incorporeity of Angels or Spirits WHile the fore-going Treatise of Angels was under the Press there came to my hands a learned and laborious Volume of Mr. Iohn Webster Practitioner in Physick call'd The Displaying of supposed Witchcraft wherein also he discourseth of the Existence and Nature of Angels and Spirits Upon the perusal of which I have noted some things which I conceive it pertinent for me to reflect here a little upon I shall not presume to censure any thing of the main design and scope of this industrious Author in the prosecution of which he hath indeed heaped together many rare and excellent Observations worthy to be considered of for the improving Knowledge and rendring all men cautious how they pronounce of such abstruse Subjects Much less shall I espouse any man's particular Hypothesis and Quarrel or attempt the Defence of those eminently worthy Persons whom he hath singled out for his Antagonists the Reverend and Learned Divines Dr. Casaubon Mr. Glanvil Dr. H. More who are better able and more concern'd to speak for themselves Onely I wish for his own sake that he had treated them with more respective terms than those of Scurrilous Impudent Witch-mongers which he so freely
Divine Creatures so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Fire are but expressions of the several appearances of them sometimes in Airy sometimes in Flaming Clouds And hence I suppose Bâ—za in his Marginal Notes to Hebr. 1.7 puts Cherub with Ps. 18.11 and Sâ—raph with Isa. 6.2 Iunius and Tremellâ—us interpret it Angelis utitur nunciis administrisque voluntatis judiciorum suorum adcò commodè ut ventis igne uti solet He useth Angels for Messengers and Ministers of his Will and Iudgments as readily as he is wont to do Winds and Fire And to this same effect our Author chuseth to sense it As the Winds which is but a strong motion in the Air and the shining of flaming Fire are two of the most agile and operative Agents that are known to us in nature so the Angels and Christ's Ministers are strong quick anâ— most nimble and powerful in performing their Offices and Administrations For my part I see not any considerable inconvenience in these Expositions unless where men will dogmatize with this Author and say the words cannot otherwise be rationally understood And the nature of Angels may be yet incorporeal for all these vehicles assigned them or notwithstanding the comparison of their operations to those most powerful and subtile Agents among Bodies Wind and Flame Our God who is a Spirit most simple and absolute is also said to be a consuming fire Hebr. 12.29 Who maketh his Angels Spirits i. e. saith Master Ainsworth spiritual substances So differing from Christ who is no made or created Spirit but the Maker of all things And his Ministers a flaming fire i. e. effectual in their Administrations Whence the Angels have appeared like Horses and Chariots of Fire And Saint Augustine who was none of the Scholastick Rabble finds here both Nature and Office of these Celestial Creatures Quaeris nomen ejus Naturae Spiritus est Quaeris Officium Angelus est Ex eo quod est Spiritus est Ex eo quod agit Angelus Enuarat in Ps. See Ch. 11. Sect. 1. of the fore-going Treatise The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Doctor â—ouge whose judgment possibly may bear some sway with him as he tells us Master Baxter's doth with other Reformed and Orthodoxal Divines such as tread not in the steps of Arminius True Sons of the Doctrine of Church of England intimates two things 1. Creation So God is said to have rested from all his Works which he had made Gen. 2.2 And to have made Heaven and Earth Revel 14.7 is meant created 2. Ordination or disposing things to this or that use And in both senses is this phrase He maketh here used He maketh them Spirits that is he createth them spiritual substances He maketh them a flame of Fire that is he ordereth and disposeth them to be as a flame of Fire in doing his Will Now let us hear our Author 's clear Reasons against this later way of interpretation 1. Saith he The Text there cannot be rationally understood of their Creation or of their creaturely Nature but of their Offices and Administrations because the word used there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to create or form forth of nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit that is by ordering them in their Offices and Administrations And again the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not always or of necessity signifie an incorporeal thing but that which is a Body as the Winds c. With all becoming deference to his skill in the Hebrew Lanâ—uage whereof and Greek he hath been a ' Teacher in his younger years as he acquaints us the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit is sometimes usâ—d for Creation as I noted even now out of Doctor Gouge and Maker of all things in our Creed is as much as Creator And therefore so also it may be taken by us here And so Theodoret none of thâ— Scâ—olastick Rabble neither understands it alledging this for a proof of the Angels creation And so the Arabick version reads it Qui creavit And thougâ— the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not always and of necessity signifie an incorporeal thing 't is enough to decline the force of this Reason of his that sometimes it doth signifie such and possibly may do so And the Arabick if Vicars in his Decapla have rightly noted is absque corpore But the Author of the Epistle to the Hebrâ—ws as he adds must needs be taken for the best Expositor of these words who doth quote them only for this purpose to prove that Christ in Dignity and Office is far above the Angels who are all order'd to serve and obey him and are by their Offices all but Ministring Spirits sent forth to minister for them who shall be Heirs of Salvation By which it is manifest that this place is to be understood of their Ministrations and Offices and not of their nature and substances I readily consent with him that the Author to the Hebrews is certainly the best Expositor But then I positively deny that he quotes them only to shew Christs superiority in Office above the Angels For his design there is to manifest our blessed Saviour to be superior to them in Nature as well as Office as God above these Creatures who are the best of Creatures as well as Lord above these Ministers But to the Son he saith thy Throne O God as it follows immediately Ver. 8. by way of opposition to what is here said of Angels And so it is far enough from being manifest as he avers that this place is not to be understood as inclusive of the nature and substance of Angels their Creaturely nature but of their Ministration and Offices only He yet adds 2. They can no more be merely and literally said to be Spirits understanding Spirit to intend an absolute incorporeal substance than his Ministers can be literally understood to be a flaming Fire They must either be both literally true which is absolutely absurd or else this word must have a metaphorical interpretation as they he means I suppose the other words may and must have Now I find nothing in this clear reason but clear confidence which asserts boldly but proves nothing and may therefore be answer'd by as bare a denial or saying that there is no must in the case but the words may still be otherwise understood For why may not one word or sentence in the same period be literally true and the other metaphorical and so accordingly intended Or what if we should transpose the Subjects and Predicates as some do Who maketh Spirits his Angels and flaming Fire his Ministers Then both may be literally true without the least impeaching of Angels Incorporeity Or what if we should affirm both were literally true only with this different respect the former to the internum of Angels the later to their â—xternum the former to their intrinsick nature the later to their subtile Vehicles Or what if