Incorporeity of the Godhead will be hardly defensible by it self Because though he be never so plainly and clearly named a Spirit in sacred Writ yet for all that according to our Author 's reasoning he may be really corporeal since other Beings that are also stiled Spirits there are avouched so to be But in truth a corporeal Deity is a dull and strange idea of that omniperfect Being and the very next step unto down-right Atheism or the denial of him For then he should be divisible as our Author rightly notes which he is not nor can be c. Well it is generally agreed among us that God is a Spirit a true Spirit and the most perfect Spirit and so absolutely of himself necessarily-existent increate and independent and most simply and purely such without all manner of composition so much as that Metaphysical one of Actus Potentia allowed by the Schools to Angels being immutable It follows then from hence Si Deus est animus that we are able to conceive and frame a Notion of a most simple and pure Spirit wherein there is no corporeity For otherwise as I have before mentioned we affirm of God we know not what and that which for ought we understand might be as well denied as affirmed of him But then that there are no created and dependent Spirits properly so called no incorporeal Beings in the Universe besides in a simple acceptation but only so accounted in a relative and respective consideration hath no evidence at all from hence 2. Therefore saith he we shall lay down this following proposition that Angels being created Substances are not simply and absolutely incorporeal but if they be by any called or accounted Spirits can but be in a Relative and respective sense but that really and truly they are corporeal And this we shall labour to make good not only by shewing the absurdities of that Opinion of their being simply spiritual but by laying open the Unintelligibility of that Opinion That Angels are not cannot be such Spirits in perfection as God is every one will grant But are they not therefore truly Spirits Doth not Holy Scripture plainly and clearly call them Spirits as well as it doth God Are they not all ministring Spirits Is not Angel and Spirit equivalent there as I have noted in the foregoing Treatise Ch. 1. Sect. 1. Or dare he presume to limit the Almighty And say of the omnipotent God to whom all things are possible that he cannot create a truly incorporeal as well as a corporeal substance Is the one more unintelligible to us than the other Are all created substances therefore of necessity corporeal How is God then the Father of Spirits How is the Soul of Man a created substance for certain inspired by God yet a pure immaterial and incorporeal Spirit as hath been plentifully acknowledged Nay what will become of the internum actus of Angels too He himself how consonantly to his own arguings I cannot tell doth else-where seem to assert the Devils or Evil Angels to be wholly or merely spiritual in opposition to corporeal The Scriptures saith he do fully and abundantly inform us of the Devil 's spiritual and invisible power It is a spiritual not a carnal corporeal or bodily armour because the warfare is not against Flesh and Blood but against spiritual wickedness in high places Against spiritual Enemies not against corporeal and carnal ones For as the Enemies are and the Warfare so are the Armor and Weapons ' Satan and his spiritual Army ' No other kind of assaults but merely spiritual Must not these Enemies now spoken of the Devils be concluded merely spiritual if they are as their Assaults Or if our spiritual Weapons of Truth and Faith and Hope c. are suitable to their nature Or will he at last change these into Bodies too And if the Evil Angels are merely spiritual why should the Good here be corporeal The only reason I think of his inconstancy is zeal and eagerness to serve his present Hypothesis There he was to oppose the tenet of a corporeal league with the Devil c. Here he is to defend that All created substances are corporeal But really he is concern'd as much as any man to solve or confute his own Arguments I will only touch upon the principal of them wherein his greatest strength and confidence lies and suggest Responsions if I may borrow that word so frequent in his Book as I pass along If the Angelical nature saith he were simply and absolutely spiritual and incorporeal then they would be of the same essential Identity with God which is simply impossible For the Angels were not created forth of any part of God's Essence for then he should be divisible which he is not nor can be his Essence being Simplicity Unity and Identity it self and therefore the Angels must of necessity be of an Essence of Alterity and different from the Essence of God This is such a piece of sublime Gibberish as might tempt one to return back the Epithet which he bestows upon Suarius as he calls him ' The great Weaver of fruitless Cobwebs At this rate of arguing like a Metaphysical Mountebank he might prove every creature as well as Angels to be God and of the same essential Identity with God because every creature partakes of some real excellency or other communicated from God and all excellencies as well as Incorporeity unum verum bonum are of and in God and all that is in God is God The Soul of Man doubtless was breathed in by God and in a peculiar manner after the Image of â—od according to the holy Scriptures and thâ— Spirits of Just men made perfect are partakers of a Divine Nature and Angels there too are the Sons of God who is as hath been often remembred the Father of Spirits But will any one therefore be so mad as to say These have God's Essential Identity as he phraseth it or no alterity to distinguish them from the Essence of God Do not uncreate and created infinite and finite independent and dependent c. set these Spirits and the Father of them far enough asunder or is eternal and necessary existence and Essential Attribute of the Idea of Spirit This then is too weak and sandy a Foundation to support that Fabrick which he builds upon it that If men will trust their own cogitations and faculties rightly disposed and not vitiated then they must believe that Angels are corporeal and not meerly and simply spirits for absolutely nothing is so but God only Again saith he If Angels be simply incorporeal then they can cause no Physical or local motion at all because nothing can be moved but by Contact and that must be immediate or vertual Contact for the Maxim is certain Quicquid agit agit vel mediatione suppositi as when one's hand doth immediately touch a thing and so move it vel mediatione virtutis
〈◊〉 〈◊〉 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
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
said to have been giv'n the Jews by the disposition of Angels as I shew'd before the word spoken by Angels An Angel meets Balaam the Prophet though otherwise of no very good character in a perverse way and charges him to speak no more than God should reveal Numb 22. Daniel had his Visions from an Angel and the Angel Gabriel was sent forth to inform him and give him skill and understanding Dan. 8.16 9.22.23 ch 10. and 11. So throughout the Prophecy of Zechary we read that an Angel talk'd and commun'd with him and shew'd him this and that and said to him thus and thus Zech. 1.9 14 19. 2.3 4. c. And then in the New-Testament an Angel brings the welcome Message of a Son who should be the fore-runner of a Messias to Zacharias the Priest Saint Luke 1.13 and after that to the blessed Virgin of her conception of that Messias c. ver 30 31. and after that proclaims the good tidings of his Birth to the Shepherds in the Field Saint Luke 2. An Angel appears thrice to Ioseph as hath been said upon another occasion first to satisfie him about the taking to him Mary his espoused Wife afterwards to warn him to fly with the young Child and his Mother into Egypt and then to call him again into the Land of Israel Saint Matth. 1.20 21. 2.13 20 22. The Angels also as I have shewn preach Christ's Resurrection to those that sought him in his Sepulchre Saint Luke 24. and testifie from heav'n the verity of his Ascension thither and his second coming thence Acts 1. An Angel signifies the Revelations of Christ to Iohn the Divine Revel 1.1 22.16 c. This way of God's communicating his Mind and Will occasionally to Men by Angels seems pointed at in that of Elihu Iob 33.14 15 16 17. and was commonly acknowledged among the Jews whence that speech of theirs concerning Saint Paul We find no evil in this man but if a Spirit or Angel have spoken to him let us not fight against God But their doctrinal Ministry is not ordinarily now to be expected by us God hath thought good to substitute other Legats for the publishing of his Mind and Will to Men. Malachi hath it of the Legal Priesthood The Priests lips should keep knowledge and thâ—y should seek the Law at his mouth for he is the Messenger or Angel of the Lord of Hosts Mal. 2.7 And God saith our Apostle who at sundry times and in divers manners spake in time past to the Fathers by the Prophets hath in these last days spoken unto us by his Son viz. in our nature a person far transcendent to the Angels Hebr. 1.1 2. And this beloved Son of his God incâ—rnate That great Prophet whom all are obliged to hearken unto Acts 3.22 23. hath sent his apostles after him enabling of them to continue and propagate a succession of Ministers after them too faithful men who shall teach others unto the end of the World He gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the Body of Christ till we all come into the unity of the Faith and Knowledg of the Son of God Ephes. 4.11 12 13. 2 Tim. 2.2 These visible Ministers of Christ now we are to look upon and receive as Angels Saint Paul speaks it to the praise of the Galatians that they once so received him Gal. 4.14 and so the Bishops of the Asian Churches are call'd by Christ himself as hath been before suggested Revel 2 and 3 ch's To such as these it is that the holy Angels themselves direct men under the Gospel An Angel calls Philip towards the South to meet the Eunuch and preach Jesus to him Acts 8. An Angel certifies Cornelius that his Prayers and Alms were come up for a memorial before God but bids him send to Ioppa for Simon Peter there who should tell him what he ought to do and the Angel satisfies Peter too in a Vision as to his going to him Acts 10. An Angel also invites Saint Paul to preach the Gospel in Macedonia ch 16. So forward are these celestial Spirits in promoting the knowledg of those blessed Mysteries which themselves with admiration look down into and to testifie unto us that it belongs not to them to usurp the Ministerial Office in the Church of Christ but to preserve and countenance it in the hands of such as our Lord and Saviour hath appointed thereunto It is indeed an high honour which God imparts unto Men to confer this Angelical-Office and imployment on them but then it is also a gracious condescension to humane weakness that he is pleased so to treat with us and speak to us by these in our own Flesh. For we could not bear the glorious splendor of Divinity it self in this our mortal state nor the apparitions of Angels neither without much of terror and consternation When the Law was giv'n by their Ministry the people stood amazed and said unto Moses Speak thou with us and we will hear but let not God speak with us lest we die Exod. 20.19 And when an Angel came to the Wife of Sampson's Mother she saith to her Husband concerning him A man of God came unto me and his countenance was like the couâ—tenance of an Angel of God very terrible Judg. 13.6 And of Daniel we read that upon such an appearance his strength failed him and he stood trembling Dan. 10.8 11. and the like of others In so much that the Angels do usually begin their Message with the removal of that fear which possesseth those to whom they speak So to Daniel Fear not Daniâ—l Ch. 10.2 So to Zacharias Fear not Zacharias Saint Luke 1.13 So to the blessed Virgin Fear not Mary Ver. 30. So to the Shepherds Fear not for behold I bring you good tydings Ch. 2.10 So to the good women at our Saviours Grave Fear nâ—t ye for I know that ye seek Iesus which was crucified Saint Matth. 28.5 It is therefore as I have insinuated a condescension to our state of infirmity that God hath chosen to send and speak to us ordinarily by Embassadors of our own make and kind mortal-men like our sâ—lves Men that die and are not suffered to continue by reason of death as the Apostle phraseth it Hebr. 7.8 23. Saint Paul yet gives another account of this dispensation We have this Treasure saith he in earthen-vessels that the excâ—llency of the power may be of God and not of us 2 Cor. 4.7 God declares and magnifies his Power in destroying the Devils Kingdom by the Ministry of weak and frail Men. To which may be added farther that hereby also he makes the greater proof of our Faith and Obedience whil'st we submit to them that watch for our Souls and pay them all due reverence as God's Ministers and Christ's Vicars observing them amidst their weakness and
undone condition which sin hath involved us in For Christ came to seek and save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which was lost S. Matth. 18.11 The cry of those in the Ship ready to sink well fits our case Lord save us we perish S. Matth. 8.25 We are all sinners and therefore miserable Lord save us from our sins We are by nature children of Wrath Ephes. 2. Lord save us from thy wrath from the Day of thy wrath from the wrath to come Shew us thy mercy O Lord and â—rant us thy salvation Psal. 85.7 II. Thâ— way of our escape freedom and deliverance by the mediation of the Son of God in our nature The Saviour which is Christ the Lord S. Luke 2.11 By whom we have received the atonement Rom. 5.11 Neither is there Salvation in any other for there is no other name under Heaven given among men whereby we must be saved Acts 4.12 Other foundation can no man lay 1 Cor. 3.11 to build the grounded hopes of Salvation on Through him alone we have the assurance of it This is the Record which we must bide by that God hath given us eternal life and this life is in his Son 1 S. Iohn 5.11 He is the way the truth and the life S. Iohn 14.6 Vera illa via quae ducit ad vitam aeternam He is the appointed Heir of all things Heb. 1.2 and by him we are admitted to a share in the Inheritance Here therefore we learn how Blessedness becomes our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. our Portion or Inheritance It was no question the ancient Patrimony which Almighty God at first designed for all his Off-spring but yet upon the reasonable condition of their silial duty and obedience to himself Sin and disobedience entring in provoked the heavenly Father to disinherit and lay his curse upon them instead oâ— the Blessing Man was made and placed in Paradise 'till Rebellion drave him out thence and upon that were set at the East of the Garden of Eden Cherubims and a flaming Sword which turned every way to keep the way of the Tree of life Gen. 3.24 And yet notwithstanding such is Gods paternal grace and indulgence that there is a Land of promise still set before us there is a way made for our re-entrance into Paradise the Garden of Eden and the Tree of Life there yea and a Conduct back even by Angels too thither 'T is true if we find happiness now it must be Salvation yet That Salvation may become our Inheritance Blessed be the God and Father of our Lord Iesus Christ who according to his abunâ—ant mercy hath begotten us again unto a lively hope by the Resurrection of Iesus Christ from the â—â—ad to an inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for you who are kept by the power of God through Faith unto Salvation ready to be revealed in the last time 1 Pet. 1.3 4 5. God upon the score of Christ's performances in our nature is reconcileable to Man-kind and actually reconciled unto all that by him return home to himself He is ready to forgive and accept us in that his well-beloved for his sake to admit us again as children of his special grace and favour and heirs of Glory As many as received him saith Saint Iohn to them gave he power right or priviledge to become the Sons of God even to them that beliâ—ve in his Name Saint Iohn 1.14 And this love and condescension of his ought deservedly to be admired by us Behold saith the same Apostle what manner of love the Father hath bestowed upon us that we should be call'd the Sons of God! 1 Epistle 3.1 Such Sons to whom he purposes and bequeaths the inheritance of Salvation For if children saith Saint Paul then Heirs Heirs of God and Ioint-heirs with Christ Rom. 8.17 If ye be Christ's then are ye Abraham 's seed and heirs according unto promise Gal. 3.29 All things are yours and ye are Christs and Christ is Gods 1 Cor. 3.22 23. You are Heirs according to the hope of eternal life Titus 3.7 Heirs together of the Grace of Life 1 Pet. 3.7 Heirs of the Kingdom which God hath promised to them that love him Saint Iames 2.5 SECT II. A farther account of the same and therein of things necessary to Salvation From hence then we are sufficiently resolved who they are that shall inherit Salvation viz. all upright-hearted sincere and honest Christians all the genuine Disciples of Christ that pursue and make good the Vow of their Baptism whereby they were solemnly entred into his Body the Church and so made members of Christ children of God and inheritors of the Kingdom of Heav'n provided only that they are faithful to that sacred Stipulation Pact and Covenant which they are engaged in to fulfil it For as Ignatius tells we must not only be called Christians but be what we are call'd if we would be happy and a name without the importance of it will profit nothing as Salvian speaks This is a matter of the greatest weight and moment for us all to consider well of and pause a while upon For ever happy they who are the Heirs of Salvation But it will be an addition to our misery â—antâ de spe decidere if we deceive our selves with fond and vain conceits of a right and title to that blessed inheritance while our names are legible in the black Catalogue of those who are expresly excluded â—hence Here therefore our recourse must be to the Word of God the holy Scriptures Which are able to make us wise unto Salvation 2 Tim. 3.15 wherein we have the promises of Eternal Life and the way to it Saint Iohn 5.39 with a clear and satisfactory account of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that accompany Salvation that contain Salvation in them and by which we may certainly lay hold on Salvation Hebr. 6.9 I will point briefly at some of the most obvious Texts that treat of thiâ— matter and leave them to such further consideration as they dâ—serve whiâ—h I do the rather for Antidote against the poisoâ—ous insinuaâ—â—â—â— oâ— profane and licentious persons who number â—p the fundâ—mentals out of their own Brain I am not ashamed of the Gospel of Christ saith Saint Paul for it is the power of God unto Salvation to every one that believeth Rom. 1.16 God so loved the World saith our blessed Saviour that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life for God sent not his Son into the World to condemn the World but that the World through him should be saved He that believeth on him is not condemned but he that believeth not is condemned already because he hath not believed in the nâ—me of the only begotten Son of God And this is the condemnation that Light is come into the World and men loved Darkness rather than Light because their deeds were evil
Saint Iohn 3.16 c. There is we see in the first place an evident necessity of the Christian Faith in all to whom it is propounded 〈◊〉 admits us among Christ's Disciples anâ—â—â—â—â—out it we cannot be saved And this Faith must not only be in the heart neither but there must be also an outward prosession and owning of it For with the heart man believeth unto righteousness saith the Apostle and with the mouth confession is made unto Salvation Rom. 10.10 And whosoever shall be ashamed of me and of my Words saith Christ himself in this adulterous and sinful generation wherein it may be to the hazard of his â—ife and all he hath possibly to owâ— and confess them of him also shall the Son of Man be ashamed when he cometh in the glory of his Father with the holy Angels Saint Mark. 8.38 that is he will for ever disown and renounce him So we have it in Saint Matthew Whosoever will confess me before men him will I also confess before my Father which is in Heav'n but whosoever shall deny me before men him will I also deny before my Father which is Heaven Ch. 10.32 33. From whence the Apostle tells us if we deny him he also will deny us 2 Tim. 2.12 See farther Hebr. 3.6 14. Hebr. 10.25 26 c. Saint Luke 14.25 to 34 ver The Primitive Christians well understood the necessity of this open profession of their Religion whatever sufferings it brought upon them Witness that of Tertullian Nec fas est ulli de suâ religione mentiri Ex eo enim quod aliud à se coli dicit quam colit negat quod colit culturam honorem in alterum transfert tranferendo jam non colit quod negavit Dicimus palà m dicimus vobis torquentibus lacerati cruenti vociferamur Deum colimus per Christum Apol. c. 21. The noble Army of Martyrs and Confessors then counted it an happiness to be reproached for the Name of Christ and were so far from being ashamed of suffering as Christians that they glorified God on this behalf according to that of Saint Peter 1 Ep. 4.14 16. and in the midst of all torture they cryed out with courage and constancy Christianus sum But Ecebolius of Constantinople is infamous in Story for his mutability and compliance who whilst Constantius was a Catholick profess'd himself so too but with him after turn'd Arian and in Iulian's days was au Idolater but under Iovian again tacked about to the Catholick side Let them seriously ponder upon this who indulge a liberty of renouncing Chriâ—â—ianity and denying Christ in case the higher Powers on Earth shall so require them who call all the Externals of our Religion Ceremonies that have not any thing of holiness in them nor relate at all to the happiness of individual Christians nay which they are bound to abstain from in case they live where the Christian Religion is interdicted them Sure I am we have not so learned of Christ and his Apostles and such stuff as this needs only a bare rehearsal to render it together with its Authors abominable Now if we once believe the Gospel of our Saviour and confess that Faith which we have received from him we shall from thence see a necessity also upon us in order to our salvation to repent sincerely of all our sins to amend our ways and to live in a conscionable and constant obedience to all Christ's Commands Positive as well as Moral and among the later too such as concern God as well as our Neighbour and our selves For this is plainly the Doctrine which he taught Repent for the Kingdom of Heaven is at hand S. Mat. 4.17 Vnless ye repent ye shall all perish S. Luke 13.3 5. God now commandeth all men every-where to repent Acts 17.30 And this Repentance must not be in shew and appearance only but in truth and reality such as bringeth forth fruits meet for repentance that is reformation and amendment of heart and life S. Luke 3.8 such as S. Paul calls Repentance unto Salvation not to be repented of or not repented of again 2 Cor. 7.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as we stick firm and stedfast to not returning with the Dog to our vomit or with the Sow that washed to wallowing in the Mire Then farther â—or the necessity of new obedience Not every one thâ—t saith â—nto me Lord Lord shall enter into the Kingdom of Heav'n but he that doth the will of my Father which is in Heav'n Many will say unto me in that day Lord Lord have we not prophecied in thy Name and in thy Name cast out Devils and in thy Name done many wonderful works and then will I profess unto them I never knew you depart from me ye that work iniquity Saint Matth. 7.21 c. And in the close of the same Chapter He that hears Christ's sayings and doth them not but yet hopes for happiness by and from him is resembled to a foolish builder erecting a mighty Structure without a good and sure foundation Why call ye me Lord Lord saith he convincingly and do not the things which I say Saint Lukâ— 6.46 He became the Author of Salvation saith the Apostle unto all them that obey him Hebr. 5.9 And to none but such As for others Saint Peter speaks with amazement and horrour What shall the end be of them who obâ—y not the Gospel of God! 1 Ep. 4.17 How dreadful and astonishing if we would know more plainly what Saint Paul declares it When the Lord Iesus shall be revealed from Heav'n with his mighty Angels in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Iesus Christ who shall be punished with â—verlasting destruction from the presence of the Lord and from the glory of his power when he shall come to be glorified in his Saints and to be admired in all them that believe 2 Thess. 1.7 8 9 10. Them that believe that is who obey the Gospel Whom he hath chosen to Salvation through sanctification of the Spirit and beliâ—f of the Truth Ch. 2.13 to an inheritance among them that are sanctified Acts 20.32 or to the riches of the glory of his inheritance in the Saints Ephes. 1.18 The inheritance he will give to these holy ones and to them only For without holiness no man shall see God's face Hebr. 12.14 And for the universality of that obedience which is required of us such-like Texts as these are plain Render unto Caesar the things which are Caesars and unto God the things which are Gods Saint Matth. 22.21 These things ought ye to have done and not to leave the other undone Ch. 23.23 whosoever shall keep the whole Law and yet offend in one point allow himself in the transgression of any particular command he is guilty of all Saint Iames 2.10 These now are the declared Heirs of Salvation who heartily believe in Christ boldly confess
love to us that passing by the Angels he took hold of man an inferiour sort of Creatures nay and exalted our humane nature into a most intimate conjunction with his Deity so that the Angels now take it both for their duty and happiness to adore him clothed with that nature and for his sake imploy themselves in attendance and ministries about us And the Psalmist represents this as comfort sufficient against the snare of the Fowler and the noysome pestilâ—nce the terrour by night and the arrow that flyeth by day the plague that walketh in darkness and the destruction that wasteth at Noon-day that is all the assaults of Men and Devils that seek to do us mischief sleeping or waking by night or day as some understand the words and all manner and kinds of evils secret or open ab incursu nequam spirituum qui noctu vigilant Daemonii meridiani J. Pricaeus in Ps. 91. Nec homines nâ—c Daemones nocâ—re possunt intelliguntur autem Daemones per pavorem noctis pestem grassantem in meridic Munster ibid. even this He shall give his Angels charge concerning thee to keep thee in all thy ways Psal. 91. And when he had élsewhere mentioned the encamping of this Heavenly Host about them that fear God Ps. 34. he adds immediately upon it O taste and see that the Lord is good even from this instance of his goodness blessed is the man that trusteth in him O fear the Lord ye his Saints for there is no want to them that fear him If need be the Angels shall come and minister unto them so that they shall have meat from Heaven even Angels food It well becomes us to take some time particularly to consider of the manifold Benefits we reap from the holy Angels that we may admire and praise God with devout S. Bernard Lord what is man that thou thus thinkest on him Thou sendest to him thine only begotten Son Thou sendest into him thy holy Spirit Thou promisest him the light of thy countenance And that nothing in the heavenly Regions might be unimployed in sollicitude for him thou sendest forth also those blessed Spirits the Angels to minister to us And again with S. Augustine who having spent some Meditations upon this subject thus piously concludes them When I remember these things O Lord I confess before thee and praise thee for thy great benefits wherewith thou hast honoured us Thou hast given us all things under Heaven and yet countedst that but small provision unless thou hadst also giv'n us the things above even those Angels of thine as Ministring Spirits unto us What is man that thou makest such reckoning of him And with religious Gerhard let us engage ourselves a while in the contemplation how immense the Divine Grace and Favour is towards us in this particular The heav'nly Father saith he sendeth his own Son to deliver us The Son of God incarnate is sent to save us The holy Spirit is sent to sanctifie us The Angels are sent to protect us Much to the same effect as I noted before out of Saint Bernard Thus the whole heav'nly Court doth in a manner serve us and hand down it's benefits to us So that I no longer wonder that all inferiour creatures were made for man when the Angels themselves who are far more worthy deny us not their Ministries Deservedly therefore hath our Church appointed one Festival in the year for a solemn commemoration of the holy Angels from whom we receive so great advantages instructing of us then to recognize the admirable wisdom and goodness of God in ordaining of their services and by Prayer unto him to seek the blessing of their ministration as the excellent Collect for that day Lâ—ssons us O everlasting God who hast ordained and constituted the Services of Angels and Men in a wonderful order mercifully grant that as thy holy Angels always do thee service in Heav'n so by thy appointment they mâ—y succour and defend us on earth through Iesus Christ our Lord. Amen But to render both the motives of our thanksgiving unto God and the encouragements we ought to gather to our selves from their attendance and ministry the stronger and more effectual we shall do well to consider in our minds distinctly the many endearing qualifications of these our Guardians and Helpers such as their knowledg and wisdom their power and strength their number and multitude their unanimity and order their care and watchfulness their speed and agility their fidelity and zeal in the discharge of their trust and commission most of which points I have enlarged upon before and therefore shall here again but sleightly touch upon them Their knowledge and wisdom as hath been said is beyond the most improved intellectuals of any upon Earth They have their advantage in the excellency of their faculties and their freedom from such bodies as we dwell in which press and weigh down the mind that museth upon many things Wisd. 9.15 and darken our understandings so that we look on things as through an obscure Perspective And then farther yet in their long-continued observation and experience from the beginning of the Creation and their neerer approaches to and frequenter communications from the Divine Majesty Then for their Power and Might they excel in strength and are resembled not only to an Host or Army but to Horses and Chariots of Fire Both for skill and ability they surpass the evil Spirits who are infatuated in some degree and enfeebled by their wickedness Then for their Number and Multitude that exceedeth our Arithmetick as do the Stars in the Firmament And this vast number of knowing and powerful Beings is yet the more considerable if we add the thoughts of their unanimity and order They are all of a mind and have no contests or disorders among themselves which are often the undoâ—ng of Armies otherwise very formidable They are resolved about their proper Ministries and both know and keep their rank and station hearkning all of them with one consent to the voice of God's Word Add we next their Watchfulness They are not like unto us Mortals subject unto heaviness weariness drowsiness sleepiness and surprize They are full of eyes and rest not day nor night from imployment The darkness is all one to them with the Light And in the Prophesie of Daniel they are call'd Vigiles or Watchers Ch. 4.13 because as Saint Hierom speaks on the place semper vigilant ad Dei imperium sunt parati they always watch and are ready at the Almighty's beck and command They neither slumber nor sleep and so give not the enemy opportunity of advantage nor lose not any themselves for making good their service And then such is their make and nature that no external impediments retard or hinder their motion but for speed and agility they fly as it were with wings very swiftly and pass to and fro like Lightning And then lastly these knowing powerful numberless
assurance And again Let us shew our selves grateful to so worthy and excellent Guardians Let us love them as much as we can and as far as we ought The holy Scriptures in like manner point us out to the presence and attendance of Angels as a singular motive unto watchfulness and circumspection in our behaviour Behold saith God to Moses and his People the Jews I sâ—nd an Angel before thee to keep the way c. Exod. 23.20 21. Cave à facie ejus i. e. ne coram â—o aliquid iniquum designes as Vatab. Beware of him that thou do nothing unrighteous in his view and obey his voice provoke him not for he will not pardon your transgressions for my name is in him And when the Preacher cautions against rash Vows he adds Eccles. 5.6 Neithâ—r say thou before the Angel that it was an error or ignorance The Greek hath it Say thou not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the presence or face of God Iacob so call'd the place where the Angel appearâ—d to him and wrestled with him Peniel that is the face of God Gen. 32.30 And God himself said of the Angel that attended the Israelites as we read even now My name is in him that is my Authority He acts as in the person of God And agreeably the Hebrew Rabbies stile the Angels Oculos Deâ— The eyes of God and so the holy Scripture is thought to call them too Zech. 4.10 Revel 5.6 Say not then before the Angel that oversees thy actions and will not bear with them if they are evil and provoking so and so Excuse not thy fault as small and inconsiderable Adstat Angelus vindex there stands an Angel by to observe and punish We are made a spectacle to the World to Angels and to Men saith Saint Paul 1 Cor. 4.9 We do as it were Act upon an open Stage or Theatre surrounded with many Spectators a great circle of Witnesses Angels as well as Men and therefore should endeavour to act and manage our part well See Hebr. 12.1 And for this cause he exhorts women to such a decent habit in the Congregation as becomes their state and condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11.10 because saith he of the Angels who are presumed to frequent the Christian Churches as before they did the Temple and Synagogues among the Jews as hath been else-where declared Therefore all things should be done with a special reverence and decorum there And indeed proportionably every-where besides I charge thee saith the same Apostle unto Timothy before God and the Lord Iesus Christ and the elect Angels that thou observe these things 1 Tim. 5.21 As if he had said there is not only the Omnipotent God and the Lord Jesus Christ whom he hath ordained Judg of all to take notice of thee but there are also many other Witnesses the holy and elect Angels to testifie at last for or against thee when he shall come in the Glory of his Father and that Retinue of his to judg the quick and dead They walk with us saith Saint Agustin in all our ways they enter in and go out with us attentively considering how piously and honestly we converse in the midst of an evil Nation and with what study and desire we seek the Kingdom of God and the righteousness thereof and with what fear and trembling we serve him and rejoyce before him c. We are then to express an awful sense of and regard unto the presence of those our dayly Inspectors and Attendants with all the grateful respect we are able to shew them But yet we must take heed that we give them not any of that Adoration Divine Worship and Honour which is peculiar unto God remembring how it is written thou shalt worship the Lord thy God and him only shalt thou serve Saint Matth. 4.10 He that sacrificeth unto any God save unto the Lord only he shall be utterly destroyed Exod. 22.20 Nec bonis igitur nec malis Diis sacrificari voluit qui hoc cum tanta comminatione praecepit D. Aug. de â—ivit Dei l. 19. c. 21. Theophylact tells us upon the Text that our Apostle seems in those words to reprove those that ascribe too much to Angels making mention of them as obliged to like services with us and so differenced from us but as Creatures are from one another Nay which is more we find here that they are appointed to Minister unto us And that Reason Tatianus thought good against the worship of the Sun and Moon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why should we fall down in a religious obedience to those that serve us This would certainly be offensive to those righteous Spirits themselves instead of being acceptable When Sampson's Father would have offered a Kid in Sacrifice to the Angel that appeared unto him he not only declares it but gives this wholsom advice upon it Iudges 13.15 16 If thou wilt offer a burnt-offering thou must offer iâ— unto the Lord. Intimating that he could not sacrifice to any other without the guilt and peril of Idolatry And when Saint Iohn in a Transport fell at the Angels foot to worship him he would by no means admit of it but saith unto him See thou do it not I am thy fellow-Servant and of thy brethren that have the Testimony of Iesus worship God Revel 19.10 And again when he offered the like a second time he persists also to answer him the same manner See thou do it not for â— am thy fellow-Servant and of thy Brethren the Prophets and of them which keep the sayings of this Book worship God Ch. 22.9 The words of Saint Paul in his Epistle to the Colossians do cut off all temptations to and excuses of this fond Excess Let no man beguile you of your reward in a voluntary humility and worshipping of Angels intruding into those things which he hath not seen vainly puffed up with his fleshly mind Col. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is as a Reverend Person paraphraseth it Let no man please himself and condemn you in point of worshipping of Angels as if there were some special humility in so doing undertaking to scarch into those things which he knows nothing of having no other ground for his Doctrine but his own carnal fansie Such Hereticks as these S. Augustine calls Angelicos and he frequently reflects upon their perverse practise The Angels saith he are not willing that we should sacrifice unto them but unto him whose Sacrifice they acknowledge themselves together with us to be And what is Invocation but Sacrifice as the Scripture calls it The Sacrifice of praise And again They are not good but evil Angels and Devils that desire men to Sacrifice unto them And again The Saints themselves both men and Angels will not admit that to be exhibited unto them which they know to be due unto God alone This appear'd in Paul and Barnabas This appear'd in
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
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