A History of Angels, Text (1 of 4)
A Treatise of our Communion and warre with Angells.
Ephes. 6.11.12.13.14.15.16.17.18.
Put on the vvhole Armour of God, that ye may be able to stand against the vviles of the Divell; For vvee vvrestle not against flesh and blood, but against principalities, against povvers, against the Rulers of the Darknes of this vvorld, against spirituall vvickednesse in high places, &c.
THE great externall cause of all our evills is the Divell, who hath such a kinde of relation to our sins, as the holy Spirit hath to our graces, saving that hee findes a foundation within us to build upon, matter out of which hee extracts his formes, whereas the holy Spirit doth that worke as well as the other, and is put to the paine of foundation worke as well as building. I call him the externall cause in opposition to the working of our owne corruptions, which are our owne properly, and most of all within us. In other respects hee may be sayd to be the internall cause also, for hee mingles himselfe with our most intimate corruptions, and the Seate of his warfare is the inward man. Now because hee hath a greater influence into us then perhaps wee consider of, and the knowledge of our enemy is of great concernement to the warre wee must have with him, I desire a litle to inquire into this mighty enemy of God and man, that wee may knowe him, and dread him, so farre as to fit us for conflict, and that wee may knowe him and discover him, for hee is a perfect Iugler, hee raignes not much when his tricks are discovered, and that wee may knowe him and resist him, if hee shall embolden himselfe to stand his ground as often hee doth.
The Apostle from the beginning of the 4 Chap. had taught them how they should live in generall, first among themselves, then with relation to those that are without, ver. 18. Then hee condiscends to particuler duties of Husbands and Wives, Parents and Children, Masters and Servants, and last of all before hee concludes, returnes to that which hee had mentioned in the 3. Chap. ver. 16. where hee beggs of God as the most desireable thing in the world, that they might be strengthened according to the riches of his grace in the inner man: Heere hee turnes his prayer into an exhortation, wherein hee provokes them to be strong in the Lord, and in the power of his might, ver. 10. That is to say, though you have all faith and all knowledge, and worke well, yet you must persevere, yee must goe on, and you must doe it with strength: It is a great matter to come into the lists, but it is great to runne also, and to fight when you are there, for you shall meete with those that shall oppose you and conflict with you, therefore be strong in the Lord, and in the power of his might, that is with the Lord by his Spirit, which is his mighty Agent shall worke in your hearts; Be not strong in your owne strength, in your owne purposes, in the freedome of your owne wills, so was Peter, who got nothing by it, but in the Lord, his Spirit can strengthen, can raise, can confirme you.
Ver. 11. Put you on the whole Armour of God; God is able to preserve you, but hee will doe it by your fighting, and your Armour must be sutable to the hand that wields it, which is the Spirit of God in you, and the enemy it conflicts with, which is the Divell: Againe, it must be the whole Armour, if you want any one piece, that place will be exposed to danger, also, All, for offence, and defence, that you may save your self by destroying your enemy, that yee may bee able to stand against the wiles of the Divell, that is, that yee may hold your ground though you should receive wounds, and thrusts yet that you may not give way, as ver. 13. that yee may withstand in the evill day; The day of temptation is an evill day, a day of trouble, a day of tryall, and often in respect of the event, evill, therefore deliver us from evill: And having done all to stand, that is, if you doe all in this fight God commaunds you, and omit nothing, by the vertue of God, you will stand, but there is no dallying with such an enemy, your standing must be a fruit and result of doing all.
The wiles of the Divell; the word is Methods, that is, the divell like a cunning fencer hath his faints, knowes how to take his advantages, and like a great commaunder hath his stratagemes, by which hee doth as much as by fine force, and these are well laid, there is a Method in them to make the worke the surer, one thing depends upon another, and all contribute to make the result firme.
For wee wrastle, that is, de conflictu, est sermo, non de ludo, we speake of conflicts, not of play, or sport; not against Flesh and Blood, that is, that which wee have onelyonly in our eye is flesh and blood, wicked men that wounds us and persecute us, where note, that God calls all wicked men, all the enemies of his Church, but flesh and blood; now they are the most perishable things when God will blowe upon them, for all flesh is grasse; though the enemies be never so great and mighty, they are but as grasse and stubble.
Or secondly flesh and blood, by which may be understood your carnall lusts, the concupiscence of the flesh, and the boyling and ebullition of the blood to anger, and all passions, it is not so much, or it is not especially against these you wrestle, but rather against him that acts them, and makes use of them to your ruine and dis-advantage, which is the divell, and this hee may perhaps speake against the opinion of the Heathen, who understood not the operation of the divell, but thought all our conflicts was against internall passions.
But against Principalities, hee seemes to describe the divels heere which are our enemies, first from the principality of their nature, by which the eminency and raisednes of their nature in respect of this visible world is set forth, that as the state of Princes differ eminently from other men, so the nature of divells, as Princes, excells the nature of men and of all visible things.
Against Powers; hee calls them Powers simply without any addition to shewe the eminency of their power, aswell as of their natures, that as they have a nature, farre above flesh and blood, fitted for great things, so they have a power sutable and fitted to act this nature, as may be seene by their effects, both upon us and upon the world, though wee are not so to judge of their power as the Manichees, who feigned two supreame powers a good and a bad; which conflicted perpetually each with other, for their power falls as farre below Gods, as it is above us, and infinitely more.
Against the Rulers of the darknesse of this world: Heere the Divels are described from the universall dominion they have in this world; they are called the Rulers of the darknesse of this world, to shewe what the Divell is conversant about, all his worke is to bring in darknes, and to shewe principally the seate of his Empire: Hee is not the ruler of the world, that is Gods Territory, but of the darknes of this world, the children of darknes; though hee ceaseth not to interpose, and excercise rule, even over the children of light, and within the Saints, so farre as darknes possesseth them. It is also called the darknesse of this world, to shewe the terme of his Empire; it is but in this life, in another himselfe shalbe subject to darknes, and eternall torments.
Against spirituall wickednesse in high places: Beza translates it spirituall malices, the words are foreign, the spirituallnes of evill and wickednesse, carnall wickednesses are inferiour to spirituall wickednesses, which occupieth the highest part of the soule, which possesses the understanding more, and are not laid out in carnall passions, and concupiscences, so as the Divell hath a most excelling malice. Hee layes out himselfe in the excercise of, and provoking us to the most spirituall wickednesses, though hee is in the other also, and labours to make even carnall sins as much spirituall as is possible, by causing them to be acted against light, and against love and engagements.
In high places; the word is foreign: Beza translates it, in sublimi, on high, that is, in high places; your enemy hath the advantage ground, hee is on high, hee hath gained the hill, hee is in the aire, how mighty an advantage this is in a combate you knowe, but it signifies in Heavenly, as in the margent of your bookes, which may have relation aswell to things as places, and then it shewes the things about which his malicious studyes are conversant, that is to take all heavenly things from us, and to deprive us of what ever is heavenly. And now what say you to your Antagonist, heere is a dreadfull enemy formed already, you have heard fables of Giants, heere is a Gyant indeed, great in subtilty, excellent in nature, mighty in power, large in dominion, above all, eminent in ill and malice; wee are apt to feare onelyonly, what wee see, but invisible things are the best and worst, they are the greatest, as our originall sin which wee see not but by its effects; and this great invisible prince that casts so many darts at us, the blowes of which wee feele, but consider not the hand that gives them, whence comes all our mischeife: I would set out this enemy a litle in his owne coulours, that wee may knowe him, and knowe how to deale with him, wee shall surely finde him as blacke as wee can paint him, the ignorance of our evills may cover them, but not relieve them; let us knowe him, and wee shall knowe how to deale with him, there is strength and might in Iesus Christ, God hath but raised him up as Pharoah to make his power knowne upon him, wee have weapons can reach him, and an arme strong enough, but wee must arme our selves, but wee must use it, wee shall overcome, but wee must fight. Put on therefore a firme courage, for before all be done your enemy will appeare extreamely blacke, and dreadfull, and yet to comfort you, greater is hee that is in you, then hee that is in the world.
Now for a more perfect knowledge of this great enemy, wee will launch a litle into that comon place, of the nature of Angells, yet keeping neere the Scripture and not departing from our assured rule, the word of God, nor intending so large a compasse of discourse as the thing will beare, though the knowledge of it is of very great use in many respects, but so farre forth as it may afford a full light, to the discourse wee have undertaken.
And first, how excellent soever their nature is, that they are creatures, there is no question, though Aristotle will needs have them eternall substances, a thing altogether derogatory to God, who onelyonly is eternall, and therefore as the first cause, must needs be the former and maker of all other things: It is true that Moses doth not particularly describe their creation, accommodating himselfe to the rudenesse, and ignorance of that time, in which hee writ, and therefore particularizes onelyonly in visible things.
But that they were created wee have cleare scripture for it, Coloss. 1.16. For by him were all things created, whether in heaven or earth, visible or invisible, whether they be Thrones or Dominions, or Principalities, or powers, all things were created by him and for him: Wee shall not insist heere upon the particuler titles, but you see heere creation of things in heaven, aswell as in earth, and invisible, aswell as visible, so Psal. 148.5. Let them praise the name of the Lord, for hee commanded and they were created. What was created? all that hee had named before, the heavens and the Angells. Hee begins with the first and most eminent peeces of creation: If you aske when they were created? certainely not before the created matter of the visible world, for Moses saith, In the beginning God created the heavens and the earth; if they had bene therefore created before, there should have bene a beginning of time, and working before that; besides its said God wrought all his workes in sixe dayes, and rested the seaventh. If you aske what day they were created? in all likelyhood, the first day with the supreame heaven, in respect of the similitude of their nature; they give also another reason Job. 38.7. When the morning starres sang together, and all the sons of God shouted for joye, because they seeme there to applaud God in the workes of his creation: vizt, when the highest heavens and first matter was created, out of which other things was formed.
2. These excellent creatures are true substances, and doe really exist, contrary to the opinion of the Saduces, that denied Angells and Spirits, that is, that thought by the name of Angells was meant nothing but good or ill inspirations, or motions, or els the wonders and apparitions which were wrought by God; but nothing is more absurd then this for.
First they were created, therefore they were substances and not accidents in another subject.
2. They are endowed with understanding and will, by virtue of which they were capable of sinning, and departing from the truth, of obeying, or standing out against God.
3. From their office they appeare before God, they serve God, wee are commaunded to make them our Patternes, they come to us, admonish us of Gods will, they teach, protect and comfort us.
4. From their apparitions and services, they appeared often to the Fathers, they wrastled with Iacob, eate with Abraham, carry the elect into Abrahams bosome, they gather the dead at the day of judgement, and wee shalbe like the Angells; also Christ was said not to take upon him the nature of Angells, and Paul chargeth Timothy before Christ and the elect Angells, and Christ is said to have a name given him above the Angells: Lastly to give a ground out of Philosophy, Aristotle saith that to the perfection of the world it is necessary that there should be three sorts of substances, invisible, visible, and partly invisible and partly visible, as if hee had hit (as indeed hee did) on Gods creation: The second are the heavens and elements, and compositions out of them, the last are Men, which have an invisible soule, and a visible body, and hold the middle, the first therefore must be the Angells: If you aske as an appendix to this, whether the Angells have bodies, or are altogether incorporall, it is a question controverted betweene the Philosophers, the Schoolmen, and the Fathers; the Platoniste would have them have bodies, to which many of the Fathers adhere; Aristotle and the Schoolmen would have them altogether incorporall, the reasons on both sides are not unworthy considering, if one would amuse themselves in that, out of which the Scripture gives no issue, I will not trouble you with it, onelyonly this, its safe to say, that they are not essences so simple as they are altogether uncapable of composition, it is onelyonly proper to God to have his being and essence or substance the same; Angells are mutable, they consist of an act which they are, and of a power into which they may be reduced, it is one thing in them to be simply, and another thing to be indued with understanding and will, to be and to be good, to be and to be wise, God onelyonly is I am, uncapable of any change, as of any composition; To say God were an Angell, were a derogation, as to say hee were a body, unlesse you should meane by a body, a substance, as Tertullian did, and so called God a body, that is, a substance: But if they have any such composition, as may be called a body, it is certainely of the greatest finenesse and subtilty a spirituall body, and therefore not like to be of that grossenes that either the aire is, or those heavens that are framed out of the Chaos, but neerer the substance of the highest heavens, which seeme to have bene made at the same time: To conclude, it will be safe to say that in comparison of God they are bodies, in comparison of us they are pure and mighty Spirits. From this that hath bene said in generall, of the nature of Angells, consider by way of corrollary.
First in that these blessed substances are creatures brought with you by God, out of the same wombe of nothing, and raised from that lowenesse to the height and dignity they possesse, how great then is that God that can make and forme such beings from nothing. Wee praise workemen that with all accommodations of instruments and matter can produce something worth the looking on, but nothing and something are all alike to God; Also hee can make of one lumpe a vessell of honour, as easly as of dishonour, if the workman be to be esteemed by the worke; consider these mighty pieces, and who made them, breake into an admiration and blessing of God, as David did Psal. 104.1. Blesse the Lord, O my soule, O Lord my God thou art very great, cloathed with honour and Majesty, why hee was able to forme and create those mighty things and among them the Angells, ver. 4. Who maketh his Angells spirits, his Ministers a flame of fire, where (by the way) hee gives you their nature and office, for their nature they are spirits raised and excellent, for that office, they are ministers.
2. But secondly if God created them, then feare them not hee hath a hand over them still, hee that bounds the sea, will bound the divells, They are reserved in chaines, as well to their effects, as to their punishments, they cannot breake loose nor get beyond their Tedder: On the other side there are good ones amongst them, which shalbe ordered to your advantage by this maker and creator of them, who mindes us as well as them, and mindes them for us, of which wee have a good pledge in Iesus Christ, Who tooke not on him the nature of Angells, but tooke on him the seed of Abraham, our nature and surely all creatures shall subserve to that composition of which God is a part.
3. If God created the Angells, feare no lowenesse, God can raise you high enough in a minute, can you imagine almost greater termes of distance, then from nothing to an Angell, wee suffer many graduall changes in our bodies and soules, but God can raise us in a moment, if hee please, to the highest pitches of grace, or comfort, and prosperity.
4. How great is that love to piece up with much care, and paines such vessells as wee are, who could in a moment cast new ones of a better forme, and fill his house with Angells; but hee loves our tribe, and hath condiscended to us, and done more for us then for the Angells.
5. You see reason to consider of the Angells not as inspirations, motions, fansyes, or phantasmes, but as of reall substances, and existences, mightie spirits, that in the frame of the world and order of nature come neerest God, and possesse the next place to him, for so they are, and as such are the immediate instruments of God, which have ever had much to doe with the sonnes of men, though sometimes in apparitions more sutable to our nature, sometimes in a more spirituall converse, more agreeable to their owne nature, but ever they have bene beingh that have had and still have, a great part to play, and therefore as the good Angells are of more use then wee consider, so the evill (which is to our purpose especially) are most powerfull and malignant substances, farre above the capacity of flesh and blood, carrying themselves rather as Princes and Powers, and Dominions, and being acted with the greatest malice, are alwaies watching, alwaies tempting, alwaies observing, ever (if wee looke not to it) ruining and destroying us, warring with weapons sutable to our complexions and lusts, betraying simple soules with their methods and wiles, so as without a great power of God, wee shall not be able to escape them: The not considering of this enemy gives him a mighty advantage, wee hope in some measure to unmaske him.
Wee have considered two things already concerning the nature of Angells in generall, first that they are creatures, secondly that they are substances and have made use of both: Wee shall now consider their mutability, or immutability.
And first wee say that as it is peculier to God onelyonly to be without beginning, so it belongs to God onelyonly to be without change, or shadowe of change, and that the Angells as creatures are reduceable to nothing, by the same hand that made them, so as though there be no passive principle in them, by which they may be called corruptible, or mortall, yet in respect of an active power of God, upon which their being and life depends, they may be called corruptible, and mortall, because as it is in the power of the Creator that things are, so it is in the power of the Creator that they may not bee, yea so much they are in Gods hands, though the best pieces of nature, that if hee doe but withdrawe his hand, they all moulder to nothing, there neede no great activity be put forth, a meere ceasing to uphold them is sufficent to destroy them; but yet when yee speake of changeable or corruptible, it must be understood of the next and intrinsicall cause, and not of the remote and outward cause, as men are not called the children of the Sunne, though Sol & homo generat hominem, but of their parents, so as the Angells may properly be called incorruptible and immortall, because they are so by nature; I speake not now of the changeablenesse of their wills, but of their nature and substance, the reasons are.
First because the Angells are not produced out of the power of any matter as corporall substances, and the soules of beasts, but are produced onelyonly by the word of God, and therefore as they have no internall principle of being, so have they none of dissolution, for there is the same reason of being, and not being.
Secondly Angelicall natures as the soules also of men, are not compounded of matter & forme, but are simple formes and substances, subsisting by themselves; now all corruption, mortality, and death is by the separation of the forme from the matter, as when the soule is separated from the body, which is corruption, or death, or when the accidentall forme is separated from the subject, as white from the wall, or health from the man, now what ever wants matter is incorruptible, because there is no composition, and so no separation; but the Scripture concludes this best in assimulating the state of immortality in which wee shall be to the Angells; This is the third consideration wee make of the nature of Angells, that they are immutable.
Fourthly wee will consider of the apparitions of Angells, of which wee heare so frequent mention in the Scriptures, and the consideration whereof will proove so proper to our purpose.
One manner of their appearings hath bene in dreames, another in visions, the third in assumption of bodies, and that either of bodies formed of nothing, or of pre-existant matter them formed, or possessing and acting naturall bodies already made.
Some have thought, there hath bene no assumption of bodies, but onelyonly an appearance to the fancy and imagination; but that must needs be otherwise, for what ever is a substance which is not a body, nor hath a body naturally united, and yet is sometime seene with a bodily sight or vision must needs take up a body, and further this was not an imaginary and phantasticall apparition, because such an imagination is not seene by the sences without, but by the fancy within.
2. An imaginative sight being onelyonly within in the imagination consequently appeares to him onelyonly, which so sees it, but that which is seene by the eyes, because it exists without and not within the minde, may be seene also of all others such apparitions, were of the Angells that appeared to Abraham, to Lott, and to the men of Sodome, who were seene by them, and indifferently by all.
Obj.But if you object to what end was this assumption of bodies, since the power of the Angells exceeds all bodily might (and this will not be unusefull to consider since it makes way to shew to what end they appeare and what they have done, and can doe for us and upon us, both the good and bad.)
Ans.The Angells assumed bodies for the manifesting themselves, not for the doing of their worke; but that they might familiarly speake with men, without their terrour and dread. Aquinas gives other reasons, that they might manifest the intelligible society and converse which men expect with them in another life; And in the old Testament that it was a certaine figurative declaration, that the word of God should take humane flesh, for all apparitions in the old Testament were in order to that apparition of the sonne of God in the flesh: If you aske mee what kinde of bodies they tooke, and whether they were true men or no, in taking humane shapes? Answ. First though they appeared in a humane shape, they were not true men, as Christ was a true man, because hee was personally and hypostatically united; but bodies were not united to the Angells, as to their forme, as the bodie is to the soule which is its forme, nor was the humane nature body and soule, united to the person of any Angell, but they tooke bodies to them as garments which they tooke up, and laid downe upon occasion.
If you aske of what those bodies consisted? It is like ordinarily of some of the Elements, as of the ayre. And if you object that the ayre is improper to take figure or coulour, because it is so thin and transparent? The answer is, that although the ayre remaining in its rarity doth not reteyne figure or coulour, yet when it is condenced and thickened, it will doe both as appeares in the clouds. Another way of appearing was in possessing some naturall body, so the divell entred into the serpent, and an Angell spake in Balams Asse; so you read often of men possessed with evill Angells, the men spake not, but the divell in them, the like may be said often of the good.
Now if any shall aske what becomes of those bodies?Qu. The answer is,Ans. if they be created of nothing, they are reduced into nothing, by the power of God; But if they be formed of pre-existent matter, the worke being done for which they were taken up, they are resolved againe into their Elements, or Principles, but if the bodies were naturall, reall and existent before, they were left so againe, by the departing of the Angells, so was Balams asse and many bodies possest by the divells cast out by Christ.
Another consideration is whether the Angells having assumed those bodies, did put forth acts of life, whether they spake and sung, or eate and drunke, as they seemed to doe; this is handled with much controversie, but it is certaine they did what they seemed to doe, as appeares by the plaine direct story of Moses concerning the Angells, that appeared to Abraham, and others, and this is assur'd that what ever the Angells appeared to have, or doe, that they had, & did, for they never deceived your sences, their coulour, their shape, their eating, their drinking, their speaking was what it seemed to be, for the sences are not deceived about their objects, if the distance be proportionable, and they no way distempered, for if the sences are ordinarily capable of being deceived, then you may question any thing, subjected to sence, as whether the snow be whit, &c. Now all this they did, not by vertue of an internall forme, but an Angelicall power, quickening and mooving the body they acted; and it is observable, that when the Angells would hide their natures, that they might converse more familiarly with men, they would eate, and drinke, and speake; But when they would be acknowledged for Angells, then they denied to eate meate, as Iudges 6. in the story of Gedion, and of Sampson, Iudges 13. If you aske what became of the meate they eate, for their assumed bodies needed no nourishment? I would aske you what became of their bodies, their meate aswell as their bodies was reduced into nothing, or the pre-existent Elements, of which they consisted, as that which Christ eate after his resurrection.
Qu.There is one question more in this subject, with which I will end, and that is; Why the Angells make not their operations now, as formerly they have done?
Ans.The heathen who were ignorant of the wayes of God, ascribe this to the sins of men, that God being now displeased with them, hath no more minde to converse with them; But the reason is quite otherwise, because as God would be worshipped in spirit and truth, so hee would have us walke in the spirit, and converse more with the spirit then formerly, and Christ being now in the flesh, and in heaven, hee would have us live, by the faith of him, and a greater measure of the spirit being now given, hee would have us converse with the spirit, and these spirits, in a more invisible way: As also the Church being now confirmed by God, needs not those visible, and sensible confirmations, as formerly, which is the reason also of the ceasing of miracles, they were appropriated to the laying of fondations, both of the law and the Gospell, we walke now in the vertue of these apparitions, which were of old and in the power of these miracles, and besides wee have faith enableing us to converse with the Angells in a way more spirituall: So much for the apparition of Angells.
First from the immutability of the Angells,Coral. you see the reason of their indurance, nothing can destroy them, but God immediately, and God will not, the same reason is for the soules of men, for they as the Angells are not produced out of matter, are not compounded of matter and forme, but are pure substances, created and infused by God immediately, and so not subject to corruption: And for glorified bodies, when they shall have put on a celestiall forme, this corruptible shall have put on incorruption, this passive principle by which they are corruptible shalbe destroyed, they will then be in the same condition of the Angells, uncapable of fadeing or alteration.
From the apparition of Angells, see the care that God hath had of his Church in all times, Hee hath not left himself without witnesse to the world, in that hee gave them raine and fruitfull seasons, nor to his people, for hee hath given them the apparitions of Angells and invisible substances.
Secondly, learne the dignity of saints that have had the Angells to be their ministers, and so farre as to humble and debase themselves to take up shapes, that were not their owne, Heb. 1.14. Are they not all ministring spirits, &c.
Thirdly, consider the meanenesse of mans nature in respect of the Angelicall, wee cannot beare apparitions scarce in our owne shape, but out of it in any higher wee are confounded.
Fourthly, see the blessednesse of our conditions, wee shall be as the Angells, as little depending on Elements and outward things, the more wee can frame our selves to this independency of living now, the more raised wee are, it is good to have our happines in few things, and to be easily able to quit the rest.
Fiftly, admire not bodily beauty, you see an Angell which is a creature, but one degree above us can frame beautifull shapes, which shall be acted and moved and within a while comes to nothing, and this beauty of our bodies, this Elementary beauty, this mixture of whit and red, is almost as perishing, a little blast of sicknes, a little undue commotion of the humours renders it also nothing.
Sixtly, see the great love of the son of God in his apparition, who though above Angells, as being their creatour, Coll. 1.16. Though hee were God blessed for ever, yet did not abhorre our nature, but as hee tooke our nature and not that of the Angells, so hee tooke it up indeed, not in shewe, as the Angells who troubled not themselves, with the heavinesse, indisposition, and vildenesse of our bodies, but Christ so tooke our nature, as he subjected himselfe to all our naturall infirmities, and to have as wee, a vilde body.
Seaventhly, by the frequency of the former apparitions of the Angells, you may know they are not idle now, although wee living by faith have not such a visible converse with them as formerly, but as miracles are ceased, so are their appearings seased, but not their workings though their converse be not so sencible, yet it is as reall: But of that in another place.
So as the fifth thing will be to consider about the administrations of Angells to us, and the deputations they have from God concerning us.
And first, wee must know that the doctrine of the Angell Gardians hath bene exceeding antient, not onelyonly amongst the Christians, but the heathens also, who drew much of their knowledge from the Scripture, and they thought that every man had his Angell, which was his Genius, hence are those phrases, Invitâ Minervâ, & contra genui facere, that when their Angell or Genius inspired them one way, they would do acts notwithstanding contrary to such inspirations, and to their Genius.
Secondly, some, not onelyonly Philosophers, but Christians have thought that every man good and bad, was under the guidance of a good Angell, which to the reprobate was an aggravation of their sinnes, but it is cleare that the tutelage of the good Angells, belongs onelyonly to the elect for so it is, Heb. 1.14. Are they not all ministring spirits, sent forth to minister to them who shall be heires of salvation? Exclusively, that is, to them and no others. Els hee would not have made it a priviledge, and prerogative to the saints, but given it in common rather amongst men. So Psal. 91.11. Hee shall give his Angells charge over thee, but to whome? ver. 9. those which make the Lord their refuge, so that it is cleare, for them and for no others.
And it doth not hinder, that this was spoken immediately to Christ, for so are all the promises which concerne the elect, they are made, and made good first to Christ, and from him as a head they discend to his members.
A third consideration will be, whether every elect person hath a particular Angell deputed for him, or whether all indifferently serve all: Not to trouble you with the dispute, some incline rather to the negative, because they thinke it is a derogation to the goodnes of God to his people, who gives them the heavenly host amongst them and to them all, for their use and protection, but neither doth this satisfy mee, nor their answere to the places alleadged, for the former opinion, but before wee proceed further I affirme:
That it is probable that every elect hath his proper and peculiar Angell deputed as his keeper and companion, yet so as extraordinarily many may be sent to his ayde, for proofe of this Math. 18.10. Take heed that you despise not one of these little ones, for in heaven their Angells doe alwayes behold the face of my Father which is in heaven. Wherein seemes to beheld out plainely the particular guardian-ship of Angells, for hee saith, their Angells, that is, their particular Angells, els hee might have said the Angells, which are not onelyonly their Angells, but the Angells of all the elect with them, so as hee seemes to have meant their particular Angells which were deputed to them as tutors and keepers, which because it was a thing so honorable to them, they ought not to be dispised; the Antients were of this opinion; and therefore Ierome sayes upon this place; It is a great dignity of soules that every one from his nativity hath an Angell delegated for his keeper. Also Acts 12.15. when the company with one accord affirmed that it was Peters Angell, that knocked, as a thing notorious amongst them that men had their particular Angell guardians; And from this opinion amongst the Iewes arose that received and common opinion among the heathen, that every one had his Angell or Genius: Now no man affirmes or need affirme that upon occasion there are not more then one deputed to the service of an elect man (which may satisfie them of the other opinion) for many Angells carried Lazarus into Abrahams bosome, and the Angell of God rejoyce over one sinner that repents: Besides more Angells then one brought Lott out of Sodome. As for the answere out of that place of Peter, that it might be one of his Angells, that lookes like an evasion, nor seemes it any derogation, but an honour to the saints to have their particular Angells, so as wee doe not limit them to one, in all cases; About this there are some other questions mooved; As when this Angell Guardian begins his charge, whether when the child is borne, or baptized, or afterwards. There is no reason why the beginning should depend upon Baptisme or any ordinance; for the other if one would argue it there might be more question, I should rather thinke that the Angells begins the execution of his charge, assoone as the soule is infused, for though the child be a part of the mother, yet it hath a distinct being of his owne, and is a person consisting of soule and body: Againe some consider whether the Angell keepers doe ever leave men or no with whose Guardianship they are be trusted? Certainely never totally, for as our adversary the divell goes about seeking whom hee may destroy, so our Angells intend their worke, of preserving and keeping with all diligence; But as God leaves us that affliction or sin may follow: So may the Angells of God also, which are his messengers and ministers, they may withdrawe for a time of affliction and the like, and returne againe for our advantage: for the keeping of the Angells is nothing els, but a certaine execution of Divine providence concerning us; Now God never leaves us, therefore not the Angells, But they are often with us as Phisitians are with those who have filthy ulcers, they stop their noses, & administer the medicine, so doe they, our vanity & sins extreamely offend them, as it doth God, yet their obedience to God and Love to us, keepes them steddily to us, though in our ill waies, wee are no waies pleasant to them, but They shall alwayes beare us in their armes, as Psal. 91. that no evill befall us.
Qu.The next Question as an Appendix of this is, whether Provinces, or Communities have their Angell Guardians or no: It is very probable they have, as men their particular guardians, and yet the concurrence and assistance of more as they need, that place of the 10. of Daniel is famous where mention is made of the Prince of the Kingdome of Persia, and of the Prince of Grecia, and of Michael their Prince ver. 20.21. and ver. 13. The Prince of the Kingdome of Persia withstood him, but Michael their Prince came to helpe him: Upon this place so cleare Ierome, and all expositours agree, that there are Angells deputed to the care and protection of Provinces & Countries, some other places are brought, but this cleare one shall suffice; The same reason also might be given for Churches which are Communities very deare unto God; The fathers were of that minde, and many bring those places of the Revelation to the Angell of particular Churches, as of Ephesus, &c. which they understood of the Angell Guardian; I will not dispute that, but that place of 1. Cor. 11.10. might mee thinkes as probably be urged, where the women were to have power over their Heads, because of the Angells, in which place certainly the Angells, not the Ministers, are meant. And me thinkes it is pro ratio or an argument rather from the lesser to the greater, God doth take care for oxen, saith Paul, then much more for Ministers; So doth God give such honour to Provinces, then much more to Churches, which are Communities much dearer to him, but I shall not enlarge this now particularly.
Wee will now speake of the reasons, why God useth this ministry of Angells towards us.
If you aske in generall why God useth the ministry of Angells?Qu. It is for his owne glory, hee hath creatures about him fit for his service, Dan. 7.10. there is a brave Court, Thousand, Thousands minister unto him, and ten thousand times, ten thousand stand before him.
But if you aske,Qu. why God useth this Ministration and Guardianship of Angells, towards us?
Hee doth it first to preserve that Eutaxy that good order,Ans. 1. which hee hath put into things, as thicker bodies, and more inferiour are managed by more subtile and powerfull; So the Bodies of the Beasts by a spirit of life, and irrationall spirits by rationall, as Men governe Beasts, so by the same reason of proportion, the Angells which are invisible spirits, and are all spirits, have an influence upon men, which are partly spirits and partly bodies. Thus the Fathers, all visible things are moderatedly invisible, which what can it be els under God, say they, but the Angells and spirits of just men, because things must be governed by that which is higher and purer then it self; So that as God in respect of the earth and fruits of it, places the Heavens next him, I will heare the Heavens; So in this sub-ordination, Angells comes next to have an influence upon rationall creatures.
2.Secondly, God doth it for our very great comfort and consolation, what a happines is it that a haire of our heads cannot fall to the ground without Gods notice, that they are all numbred, that God knowes and mindes all our wayes; but now when God shall raise up such powers for us, when wee see the chariots and horses, this addes to our courage and assurance as it did to Iacobs, God hath said hee will never leave us, nor forsake us: But when wee see corne and wine, when wee see him compassing us about with meanes sutable to our necessities, this confirmes us, as being a helpe proportionable to our neede, wee see our good and our desires, not onelyonly in the remote cause, but in the next and immediate. God hath formed the Angells, for the effecting many great workes about us and upon us, though wee little consider it; now when wee see mighty creatures, fitted for those services, wee ought to have strong consolation, but the Angells are framed ministering spirits, Heb. 1.14. God indeed doth all things, yet hee speakes by men, and teacheth also by his spirit, & there is a forme above men, Angells, which hee useth also, they beare us in their armes, and pitch their tents about us, and doe much for us.
3.Thirdly God useth the Angells for their good and honour, whom hee vonchsafeth to use as fellow-workemen with himselfe and his son; this was Pauls honour that hee wrought together with God; Now the Angells which are deare to God are used in great imployments, as God is wont to serve himself of those hee loves to some imployment or other.
4.Fourthly that there may a love and acquaintance grow betweene us and the Angells, with whom wee must live for ever, and whom wee must be like: Now love growes by mutuall offices, as is seene in the love of mothers to their children, which increase by fostering and tending on them.
Its good to be a Saint,Corol. that yee may have the tutelage of Angells, This honour have all the saints, and none but they.
The wicked have no Angells to looke to them, to take care of them particularly, though they may fall perhaps under some generall charge and care, as they doe also of God, that they may be preserved to their condition. God takes care of them so farre, and so may the Angells, but they are properly Guardians and ministering spirits to the saints, they are particularly ministering spirits to the heirs of salvation.
Its good to be a Church for the same reason, there being to Churches a superadded deputation to that of Saints, for to Churches also Angells seeme to be destined, to which purpose that place mentioned before is not inconsiderable, 1 Cor. 11.10. because of the Angells, on which place Peter Martyr sayes, wee ought to thinke that they have a care of our Churches aswell as of the Iewes, for sayes hee, it is said Dan. 12. that Michael the Prince stood for the children of Israel, and that this place is meant of the Angells and not of the Ministers, you have also the authority of Calvin, who observes the word Angell is never appropriated to Ministers, without some addition, as to the Angell of Ephesus, &c. besides
There would have bene more reason to have said, that the women should have had power of their heads in respect of their husbandes, or the whole congregation, then the Ministers onelyonly, and to improove this further, let this consideration worke upon you, least the Angells be provoked to withdraw, as I told you they would, this is common to Churches and Christians both, for as the holy Angells rejoyce at the conversion of a sinner, and in our right order, so they are offended and chastice according to their commission given them from God, when wee doe otherwise.
Thirdly that since the happines of these blessed Angells lies in working as it doth, for it was given as one reason of their charge, that they might worke with him, so ours also, and though the services wee are imployed in may seeme much belowe us, yet if they be Gods, and in reference to that order hee sets in the world and much more, if they be in order to the saints and their good and advancement, then be not ashamed of the services which Angells performe, and be not weary of working which is the best improvement of the holy Angells.
Fourthly let us so walke both as Christians and members of Churches, that the Angells may discharge themselves of their worke with joy and not with griefe, for that will be unprofitable for us.
Thus you see in generall their charge you are fairly weited on, you have particular Angell Guardians, and in case of need you may have whole legions.
Next wee will come to consider of their power over our bodies and mindes, where it will be requisite to consider first of the knowledge they have of things, after of the excercise of their power, and then proceed to the evill workings of the evill Angells, which is that principally intended.
Wee have already made this corrolary, that wee should so walke as the Angells might discharge themselves with joy at the last day; But that which seemes to be the proper use of the foregoeing point, is, that wee should leade heere Angelicall lives, if the Angells guard us and accompany us, wee should savour of their converse: Men are knowne by their company, they are not idle attendants, such as great men have for a parade and a shew, nor is their speciall influence upon our outward man, as wee shall shew hereafter, mee thinkes wee should not keepe such company in vaine, but should savour of a spirituall abstracted communion, that as they tooke bodies to themselves in their apparitions, not for any pleasure they had in them, but for our need; so wee should use outward and bodily things for the needs of the bodies, and should please our spirits and the good Angells with whom wee converse, and who are about us, by gaining ground, as much of the flesh and corruption as is possible, and bring the body as neere as may bee into a spirituall frame by possessing it in sanctification and honour, and by making it serviceable to our minde, using it, and not being used and commaunded by it; This will gratify the good Angells which the Scripture expects at our hands, 1. Cor. 11.10. But this onelyonly by way of addition to what was said before.
That wee have next to speake of, is the power of the Angells, then, how it is excercised and put forth towards us.
And because a great peece of their abilitie lies in their knowledge, wee will consider that:
That they are indued with an excellent knowledge, as being the highest of all intellectuall creatures, is without all question, and will appeare in considering what their knowledge is.
And first Austen and the school-men, which follow him, give unto the Angells a knowledge which they call Cognitio matutina & vespertina, a morning and evening knowledge, or a day or a night knowledge.
They call that the morning knowledge, which respects the things in its cause, and that the evening knowledge which respects the things in its effects, the one is a cleare knowledge, the other obscure.
So as the morning or cleare knowledge is, that by which the Angells see all things in the warde, that is in the sunne by whom they were created; The evening or darke knowledge, is that by which they see the same things in themselves or in their owne natures.
As the knowledge of a line or circle, by a Mathematicus description, is a right knowledge in the beauty and proportion of it, but the knowledge of it as made in the dust, is to know it with many imperfections.
But the knowledge of the Angells may be distinguish't either into a naturall knowledge, of which in a great measure the good and ill were partakers, for so it is said, that some stood in the truth, and others fell from the truth, Joh. 8.44. Hee was a murtherer from the beginning, and abode not in the truth. Therefore there was a truth and knowledge which some adhered to and some not.
The second is by revelation, so to the Angell in Daniel was revealed the mistery of the 70 weekes, so the Angell revealed to Iohn the things hee knew not before, and of such things are they the messengers to the sonnes of men.
A third is by experience, so they see the manifold wisedome of God in the Church, and this is of great use to the good, and evill Angells, for the same way men have to grow wise they have also.
A fourth is a supernaturall knowledge, with which the elect Angells were indued, not in the creation, for then it would have bene a naturall knowledge, but afterwards: And this answers a great objection, why some Angells stood and some fell, when as they all sawe God; and, I have formerly in another discourse affirmed, that when wee shall see God face to face, it will be impossible to sinne, or to turne away from that vision. The truth is, the reprobate Angells never saw God, as the elect did, for the will of the good Angells would never have bene firmer, if their understanding had not bene other wise enlightened, for it is the light of the understanding that hath the great influence upon the will, as wee see, so wee effect and moove. Now of the elect Angells it is said, that they alwayes behold the face of the Father, which of the reprobate is not said; now yee know what it is to see God face to face, that is, to see him evidently, clearely, as hee is to be seene, without a straitened and modificated vision, which is the great happines of men: You see now what kinde of knowledge the Angells have, the last of which, namely supernaturall, was peculiar to the elect Angells, and stood them in such steade as it kept them from falling away, when others fell to their owne perdition.
If you aske mee how, or in what manner the Angells know? Wee must consider, how wee our selves know, wee know a thing as wee see it, for the eye of the body hath a kinde of resemblance to the eye of the minde, now to seeing there is required first a power of seeing in the eye. Secondly a light through which wee see, if the eye be blinde, or there be a hurt or wound in it, that there be not a facultie of seeing, you see not though you have light, and there must be light aswell as an eye, or you see not neither. Thirdly the species or image of the thing you see, this altogether makes vision; So in the understanding there is in like manner the power of the understanding, by which wee are made able to judge, then a light by which the minde is enlightened to perceive its object, and then the species or image of the thing, out of the understanding, by which the thing is made present to the understanding. The two first are common to us with the Angells, to wit, the power of knowing, and the light by which wee know, they know more, but the way is the same. The question is onelyonly of the last whether they understand as wee, by species or images received from things or otherwise; It is certaine they know not all things by their owne essence, as God doth, for God containes all things in himselfe, and is himselfe the likenes and copie of all other things, and therefore knowing himselfe as hee doth most perfectly, hee knowes every thing, els of which hee is the copie: Somethings they know by their owne essence, as the eye sees the light by it self, not by any image of it; so the Angells know themselves, by their owne essence, but of things without them, they know them by species, and representations not which they take of from the things, but such as are put into them, by God; Wee take of the image of God first by our outward sences, as the eye takes of the image, of what ever it sees, then by our fancy, and lastly wee forme a kinde of intelligible species sutable and proportionable to the things wee would know: But the Angells, which have not either outward or inward sences, have not this way of knowing things, and therefore know them by species put into them by God.
One thing more is considerable, that is, whether the Angells know by reasoning and dividing and compounding as wee know, by drawing consequences, from principles already acknowledged.
It is certaine they apprehend things quickly, as appeares by the comparison of a learned and wise man, with one who is not; give a wise man any ground or principle, hee will make out of that many conclusions: So in matters of numbring and account; an accountant will tell you that in a quarter of an hower, that another would be a day about. And though they doe know things by the effects, and by reasoning, yet it is with that quicknesse and certainty, that our greatest understanding is darknesse to it.
Another question is whether the Angells know particular things, and what ever is done heere?
First, it is granted that they know one another so as there is no Angell in heaven, which is not knowne by his fellow; Without which they would not enjoy one another, and so not be lesse happy: Even as wee shall know the enumerable company of Angells, and the spirits of just men, nor is there any Divell in the ayre, or seas, or under the earth, which the good Angells know not, for how could they els resist them, on our behalfe.
Secondly, it must needs be granted that the good Angells know not onelyonly the severall kindes and species of things, the humane nature, and all the kindes of creatures in heaven, and earth, and sea, with their properties and natures perfectly and exactly, (for men in a great part know these things, how much more powers so much superiour) but also they know particular things, that as God knowes all things by one image and likenes, which is his essence, (which is the efficient, finall and exemplary cause of all things,) so the Angells by those many universall species, which are put into them by God, know not onelyonly universall, but singular and particular things, for as any thing is more raised, and excellent, so it hath its strength and power more united, and is more efficatious, and therefore with their understanding onelyonly by the universall species of things put into them by God, they know those things, which men take in, by their many sences, outward and inward, to wit, particular and singular things.
But now whether the Angells know all the particular actions, what ever is done, said, or suffered, is more questionable; Of those committed to their charge there is no question, but to affirme so of all, and all at once, were to intrench to much upon Gods priviledge, to whom and to no other all things are open, and naked, there is to much of infinity in that.
As for our thoughts, affections, and desires, they know them either by revelation, or externall signes. For God is onelyonly the searcher of the hearts, Thou onelyonly knowest the hearts of the children of men. But they are extreamely ingenious in guessing, if Phisitians, by the pulse and temper can tell your affections and passions, as that you are in love or take care, if a wise man, or an acquaintance can do any thing this way, they much more.
Corol.First observe that in this vast compasse of the Angells knowledge, and the severall kindes of it, it was supernaturall knowledge that stood them in the greatest stead, the other perished with them, it was the beholding of the face of God, that filled them and possest them, that tied them fast to God, that wrought effectually upon their wills, the other Angells that had all the other sorts of knowledge in the largest compasse of it, carried it to hell with them, and the same difference of naturall and supernaturall light, is seene amongst us every day; why doe the poore receive the Gospell and Christ, in whom are hid all the treasures of wisedome and knowledge, when the wise and knowing men cast it far from them; Its certain this is the greatest wisedome in the world to take Christ, to make sure of another life, this is wisdome, and every other thing in comparison, is folly; but whence hath this poore man wisdome and others not; but because they see nothing of God after a supernaturall way, they see God in a proportion, as the divells saw God before the fall; there wants life, there wants fire, there wants a touch in what ever they see, that would improove all, that would render all the rest efficatious: The same sermon that speakes to the reason onelyonly of one man, speakes to the heart and conscience of another: It is a goodly picture to others, but it wants life, they looke upon it with pleasure, but they will never fall in love with it; They will never espouse it, or as wee told you, they see the circle in the dust, but the beauty and proportion, which is the tempting thing, that they see not; Pray therefore for supernaturall light, that will improove all the rest, and all the rest without it, will but helpe to render you inexcusable, and so leave you.
Secondly, see the ground of the firmenesse of your condition in the next life, you shall be as the good Angells, you shall see the face of God, and then you are sure, your eyes nor hearts can never turne away from that vision.
Thirdly, yee shall know what they know, and as they know it, whence you see what raisedned of your conditions will bee.
Fourthly, see how exceedingly you are exposed to the knowledge of the Angells.
Now having considered of the knowledge of the good Angells, in which a great part of their ability lies, wee come to speake of their power, and first upon corporall things.
It is certain they can doe any thing which nature can doe, either mediately or immediately; for example, They can moove the heavens, they cannot make them stand still, for that is against nature, they can kill men, but they cannot raise them from the dead.
Miracles they cannot worke unlesse as Gods instruments, as in the mooving of the water in the poole of Bethesda, and gathering together of the dead at the day of judgement.
God onelyonly doth wonderfull things: Now a miracle is not that which is against the order of some particular nature, for then the flinging of a stone upwards were a miracle, but that is a miracle which is against the order of nature in generall, as if a stone of it self should moove upward, without any force or draweing.
So as the dividing of the Red-sea was a miracle, and attributed to God onelyonly, but the killing of the first-borne was none, and therefore attributed to an Angell; So the standing still of the Sun was ascribed to God: But the victory they got Ioshua 5.15. to the Angell.
Againe, they doe some things immediately, as the killing of the whole army of Senacherib, and bringing Peter and the Apostles out of prison. So they can moove all corporall things almost in an instant; they can stirre tempests; moove waters and windes, but other things they cannot doe immediately, as generation, &c. Nor can they do any thing as God, properly in an instant, and at their becke, as God and Christ, but either by locall motion or naturall medimus, though with an inconceiveable dexterity, and quicknes.
Lastly all this power is subjected to the will of God, for so yee have it, Blesse the Lord all yee Angells which are mighty in strength, which do his will, Psal. 103. so Thy will be done in earth as it is in heaven, that is, as it is done by the Angells; So God sent his Angell and delivered Peter, Acts 12.17. so saith Christ, Could I not have asked my Father, and hee would give mee 12 Legions of Angells? For their power over us, over our bodies, it is the same which they have over other things bodily. As for our outward sences they have great power over them, and that either by forming new objects, so in the 2. Kings 7.6. The Lord caused a sound of many horses to be heard, by the army of the King of Assiria, which put them to flight. So the Angells tooke fiery bodies, 2. Kings 6.17. The mountaines were full of horses and chariots of fire.
Againe, they can make such a commotion of the humours, within our bodies, that many things may appeare without which are not; They can also shut up the sences, as to the men of Sodome, Gen. 14. who were strucke with blindenesse.
As for the internall sences, to wit, the fancy and imagination, they have also a great power over them, as appeares by their appearing in dreames and visions; for in sleepe, our externall sences are so bound up, as wee discerne nothing by them; now wee being awake can by an act of our owne wills stirre up the memory of things and provoke our fancies, to the apprehension of things past. An Angell therefore can doe this much more, for what an inferiour power can doe, that a superiour can much more doe. Doe wee not see impressions in our fancy of things wee thought wee had altogether forgotten, which certainely is done by the Angells good and bad, which can make compositions of what they finde there, they cannot put in new ones, but worke upon what matter they finde.
As for their power over our understandings, and wills this to mee is evident, that the great workes they have to doe upon us, is upon the inward man, and that being ministering spirits, their ministration is spirituall, and as the Divells, who though they doe some things to our bodies, doe ever infect our spirits; so the good Angells much rather apply themselves in their ministrations to our spirits, but to shew how they can operate upon our understandings and wills, wee will first lay this downe.
That God can onelyonly, effectually enlighten the understanding, and determine the will, hee can bend and turne, and forme it, which way hee pleaseth; But the Angells can speake also, to those pure spirituall parts, & their speaking carries a power with it, though God onelyonly determine: First as one man teacheth another, so the Angell spake to the blessed Virgin, by apparition, by voyce; Sometimes by voyce without apparition, sometimes by writing, so to Balteshazer by writing upon the wall, but they can invisibly also enlighten us, as appeares plainely in dreames, for so they spake to Ioseph in a dreame, Math. 1. and to many others; Now there is the same way and the same reason, of speaking to us waking and sleeping: To understand this, (and heerein the ministration of Angells to our spirits will appeare) wee must conceive first, that the phantasmes of things, received by the outward sences, are kept, and preserved by the inward sences, or its organ, and instrument, as the species of sounds, of shapes, or what ever els: Secondly that these phantasmes so kept, may be so mooved, by some extrinsecall thing, as they may move the fancy, and provoke it to represent and conceive more things and divers, which neither appeare, nor are at that time perceived, by any sence, this appeares evidently; Wee can sit in the darke, where wee heare and see nothing, and multiply a fancy in infinitum, by an act of our owne will: Also without our will, this often appeares, as in dreames. Now this inlarging, alteration and composition, must be by some motion of the subject in which these fancies are, as also by a certaine motion of our humours, and spirits. The fancy or imagination is stirred up to the making of various apprehensions and representations of things, this wee finde in dreames which follow often the temperature of the body, as appeares to every man, that hath in the least observed himselfe; Also in sicknesses, which altering the bodie and the humours, and so troubling the fancy, begets strange fancies, and makes dreadfull, and fearefull representations to us, sometimes extreamely foolish, as that which falls out as it were by chance, and by an undue jumbling of things together; Now this know, as wee saide before, that what ever an inferiour power can doe, that a superiour can much more doe, such fancies as befalls us (as it were) by chance, as in dreames or sicknes, by casuall, inordinate, or naturall motion of the humours, that the Angells especially the good can most orderly and most efficaciously move, because they doe what they doe from will and counsell, and know exactly how the spirits and humours must be mooved, that the phantasmes may be conveniently applied to some conceptions or apprehensions, most accommodate and fitted for the knowledge, of what truth they would suggest.
Againe an Angell can remoove the impediments of apprehension, as it lies in any commotion or perturbation of the spirits, or the humours, an Angell can helpe it, and the impediment shall cease, or if the organ be to much intended, an Angell can in a great measure accommodate and believe it.
Now of how great moment this is, to the enlightening of our understandings, and mooving our wills, all men know, that have minded, that the understanding receives things by the mediation, first of the externall sences, then of the fancy, of which the memory is the treasurer, so as all comes in to us this way, so that to mee heere is the difference, betweene the converse of men and Angells, men can speake to our understandings by the mediation of our externall sences, Angells which are spirits goe a neer way to worke, and speake to the internall, first of all, making such compositions there, as the understanding presently takes of, and reades what is written; As on the other side, the understanding imprints much upon the fancy what it conceives, there is such a neere relation betweene the body and the minde. Besides this way of writing in our fancies, almost what they will, and so speaking to us, by which they represent objects to our understandings, and our wills which often take and moove us (as the objects of truth, or the appearance, hath a great power upon the understanding, and the object of good upon the will) besides this, they can moove those sensitive passions which are in us; Anger concupiscence, which often moove us to chuse, to command, to will, and like Sophisters deceive us with the coulour of good, as wee finde by experience, and see in Peter and David, and all the Saints.
Corol.First consider how great a knowledge the Angells have of us, how great an advantage upon us, there is such a linke betweene the body, and the minde, that to be well acquainted with a mans outward actions, to have a perfect experience of a mans discourse and actions, is almost to know him all; But how many inward motions are there, which never come to the view, how much boyling of the blood, to lust, to revenge, that never appeares in the face, that the Angells know by beholding the interiour sences, much more apparently then wee see it in the face; Besides if it come to guessing what was the meaning of such a looke, such a motion, such a blush, such a palenesse, there wisedome heere helpes them exceedingly, so as they are rarely deceived, besides that as our thoughts are more in the fountaine then our actions, so the impression upon our fancie is greater then upon our face, which our feare or wisedome often keepes in. Thus much for their knowledge and light of us, which you see how great it is: Then for their power upon us, almost what can they not doe upon our bodies, upon our sences outward and inward, upon our mindes, for by the meanes I have told you, what is it that they cannot communicate to you at their pleasure, speaking to the inward sences, and causing the understanding to reade of, what they there compound, and no time is free sleeping and waking, they can come to you, when the sences are bound up, as in dreames, they need not fetch the compasse of our eares, and eyes, that wee are faine to doe, therefore our communion is exceeding great with the Angells, both good and bad; For (beleeve it) they having such a price in their hands, will not loose it on either side, the Divells malice will not suffer them, nor the good Angells love and duty, will not suffer them to be wanting to their abilities, Hee maketh his Angells spirits, his Ministers a flame of fire, this say some is with relation to their workeing toward us, both in lightening and heating; This is therefore first by considering the advantages they have upon us, to consider how great and intimate our converse is with them; secondly to consider this notwithstanding, that wee give not that which is Gods due to the Angells, though they be the beginning of his creation, for first God onelyonly knowes the heart, even our thoughts afarre of, the Angells onelyonly as I have told you.
Secondly for working upon us, as all they doe is under God, and in fulfilling his will, which is the law and rule they moove by, so they cannot put in new species of things into the fancy, and such as the sences had never any knowledge of, though they can make many compositions and deductions, almost to the saying of what they will, yet their ability stretches not to the putting in of what was never there before, as to make, a man borne blinde, dreame of coulours and their difference, therefore,
Thirdly, take heed of receiving ill impressions by your eares or your eyes, or any way, if an ill man tell you an ill story once, the Divell will tell you it a thousand times, it is a great happines to this purpose not to know ill: And on the other side, keepe your selves in such a holy frame, as may provoke the good Angells to converse with you, wee love to speake where wee are like to finde intertainement, and so doe they and receive good images and impressions of things, that they may have matter to worke upon, for as I told you they cannot make a blinde man dreame of coulours.
Lastly for your soules sake keepe your body in a good frame, that the humours of the body be not armed against you, to lust, and anger, and revenge, but may be fitted for spirituall converse.
Fourthly feare and please God, who gives bounds to the most raging elements, water, and fire, and to the most mighty spirits the Angells, for they are his messengers, they doe his will; if you receive any good motions or inspirations, by the Angells, any thing of comfort, it is God that doth it, hee commaunds that creature aswell as any other to give downe its milke, therefore let him have the praise, and if now you will offer a sacrifice for this, offer it to the Lord, for so saith the Angell himself, Iudges 13.16. Revel. 19.10. Worship God (saith the Angell to Iohn:) see thou do it not. The Angell had revealed great things to Iohn, and hee would have worshipped him, but saith the Angell, see thou doe it not. Also 14. Rev. 7. worship him saith the Angell that made the heaven and the earth, and the sea and the fountaines of waters. But
Fifthly, love the Angells and gratify them, for they love you and are mightily advantagious to you, they love us much without all question, for their wills are as Gods will, and hee loves us and they know it, as being deputed by him to minister to us: And as they themselves love God above all, so they love us as themselves, which is the next commaund, for wee are their neighbours, they are very neere us, and wee shalbe much neerer heareafter when wee shalbe with them, and be as they are.
Lastly, wee may see their love by its effects. First by these workes for our good, they worke in us and upon us, and then those effects of love, they rejoyce to looke into the good things prepared for us. 1. Pet. 1.12. which things the Angells desire to looke into, and as the holy Spirit is grieved when wee sin, so are the Angells also, as appeares by their contrary affection of rejoycing at our good, and conversion, for then the Angells of heaven rejoyce. And therefore the Psalmist provokes the Angells to praise God, for his mercies to himselfe and to us, and by the same reason that wee hate the Divell, and resist him, wee should love and gratifie the good Angells: They hate God, they hate and tempt us, the others doe purely and truly the contrary, let us know these spirits, and grow into a greater league and familiarity with them, let them not have lesse of our love, because they are spirituall and invisible, for that inables them to doe us more service, and so is God, whom wee love most of all.
In this tract of Angells, that which most immediately and particularly reatcheth my intent, is to shew the power they have over us, especially over our spirits, and the way they have to communicate themselves according to their power, especially to our spirits, which wee have done already, though other things as a foundation, and in order to this were necessary to be knowne, and particularly that about the Guardian-ship of Angells: From that formerly delivered wee deduced severall corrolaries both from the knowledge of the Angells, and from their power of communicating it, to all which wee shall onelyonly adde this further.
That they have not this knowledge and power in vaine, but according to their talent betrusted with them, they lay themselves out for our advantage, as concerning the outward man, so especially and above all, in relation to our spirits and inward man, tacitely and in a spirituall way communicating themselves to our spirits, suggesting good things, and provoking us to our duties in holines and obedience.
This I proove, first from their power, what they can doe they doe, but they can communicate themselves to our spirits, and our inward man; they can in a very great measure know our mindes and necessities, they can by the mediation of our fancies, and inward sences speake to us, almost what ever they will, therefore they doe it: The reason is cleare, for els they should not serve God with all their might. But wee told you before their obedience is the patterne of ours, therefore their love also, and wee proved also that they did love us exceedingly, because God loves us, and as being their neighbours, therefore wanting neither power to enable them to their duty, nor love to actuate that power, and ability, they are no way wanting to such a communion, without which as I have shewed they should neither make good their love to God, in serving him, with their strength, nor their love to us in doeing us that good they are able to doe.
Secondly you may remember I told you, that they did formerly take up their shapes, not for their owne needs, but for ours, nor for ours to facilitate any thing they were to effect upon us (for they could have communicated themselves, as much to us without bodies as with) but for other reasons, as for the same, that miracles were of use in the infancy of the Church, and new establishment of religion, therefore what they have done, they doe, for their ministery ceaseth not though the way of their administration be changed: Now to instance, they have in a more open and visible way excercised themselves in communicating to us spirituall things, the law it selfe the rule of all our holines, and obedience, was given by the Disposition and ministration of Angells, Acts 7.53. Gal. 3.19.
Consider those places a little, if any thing was administred by God immediately, one would thinke the law was, yet heere it is plainely said, ordained by Angells, that is, the ministery of Angells was in it, perhaps the voice that spake it was theirs, and so some thinke, for so Heb. 2.2. If the word spoken by Angells, was stedfast, that is, the law, as for the Mediatour there mentioned, some understand it of Christ, others of Moses, but it is cleare that the law was promulged by God, by the ministration of Angells, and that though God be said to speake those words, it is Elohim, that is, the word used respecting his office as judge and supreame, and therefore the Angell that before founded the trumpet, now sounded articulately the words, and whereas the phrase is God, spake, these words, that is, but according to the stile of Viceroyes, who write in their Masters name, Charles King.
And often in Scripture the word or action of the principall Agent, is ascribed to the Minister Timothie is said to save himself, and those that heard him. 1. Tim. 4.16. And the Saintes to judge the world, who are but Ministers and approovers, for Christ is the great judge.
Obj.But God is so neere us, as hee should doe it himself, 1. Cor. 3.16. Know ye not that yee are the temple of God, and that the spirit of God dwells in you? 1. Cor. 6.19. Know ye not that your bodie is the temple of the holy Ghost which is in you, &c. These things are to be understood spiritually, (that is) wee are dedicated to God, as the Temple of God, and God is in us and among us by his spirit, there is no mention made of a personall union; so Christ Math. 18.20. Where two or three are gathered together in my name, there I am in the midst of them; Yet notwithstanding hee is so neere us, hee doth not cease to teach us by the channells of ordinances. (Where by the way they administer no suggestion, but what is agreable to the word of God, which was given by them, for they will not contradict the rule, that themselves administred, and if any other be suggested, it is from the other kinde of Angells:) To proceede the Angell revealed to Mary the incarnation of Christ according to the word Luke 1. And others in the same chapter preacht the nativity of the Saviour of the world, so Acts 1. they instruct the Apostles about the returne of Christ to judgement, according to the word, also that God is onelyonly to be worshipped, Rev. 19.10. And therefore Michaël contended with the Divell about the body of Moses, that it might not be found and worshipped: Not to be long, an Angell comforted Hagar, and admonished her of her duty, Gen. 16. So the Angell of the Lord comforted Paul, and all that was in the ship with him, Acts 27. So an Angell strengthened and encouraged Eliah to his worke. 2. Kings 1.3. In a word what ever by way of instruction, of admonition, of incouragement, they have done in a way more visible in the infancy of the Church, that they doe not cease to doe now, because their ministery remaines, though the way of their administration, for reasons formerly mentioned, be altered.
A third reason perswading you to this may be that which the Divells doe on their part, they administer to our spirits most of all, their apparitions being almost as seldome now a dayes as of the good Angells, they goe about like roaring Lyons, seeking whom they may devour. Their nets are alwayes spread, they tende their snares alwayes, not so much for our bodies as our spirits, as appeares by all manner of spirituall temptations, carnall lusts are as much spiritualized by them as may be; therefore the good Angells do the like, for their power is greater, and their love higher then the others malice.
Fourthly from their commission, Heb. 1.14. is prooved their administration especially to the inner man, they are ministring spirits, and what kinde of administration that seemes to be, is excellently set forth Psal. 91.11.12. Hee shall give his Angells charge over thee to keepe thee in all thy wayes, they shall beare thee up in their hands, least thou dash thy foote against a stone. In this place the Angells are compared, first to nurses, or mothers, that have a charge over weake and infirme children, to keepe them and to guard them.
To carry them in their hands is a Metaphor, and signifies a perfect execution of their custody, to have a speciall care of them, and therefore is rather exprest so, then carrying them on their shoulders, that which one carries on their hand they are sure to keepe; and the spaniards have a proverb when they would signify eminent favour, and friendship, they carry him upon the palmes of their hands, that is, they exceedingly love him, and diligently keepe him.
Least at any time, thou shouldst dash thy foote against a stone: Hee persists in the Metaphor; Children often stumble and fall, unlesse they be ledd and carried in hands, and armes; by Stones, are meant all difficulties, objections, perills, both to the outward and inward man, as Christ is said to take care of haires and sparrowes, that is, of every thing even to a haire. Now wee know what this charge is saving that Zanchy addes also, the Metaphor of Schoolmasters, and sayes that wee are poore Rusticke people, strangers, but being adopted into the houshold of God, hee gives his most noble Ministers, the Angells charge, first of our nursing, and then of our education, when wee are weaned to instruct us, to admonish, to institute, to correct us, to comfort us, to defend us, to preserve us from all evill, & to provoke us to all good; And these Angells seeing that wee are so deare to God, that for our sakes hee spared not his owne Sonne, takes this charge with all their hearts upon them, and omit nothing of their duty from our birth to the end of our life.
And the same Zanchy sayes, that there be three speciall heads of the Angells working about us, the first is to preserve us, so far as God sees it profitable for us, from all the snares and force of the Divell, that they should be a watch about us, they should observe all our actions and carriages, both private and publique, taking care that no evill befall us. Secondly not onelyonly this but especially that they should take care of our soules teaching us good things, declaring the will of God to us, revealing the misteryes of salvation, when hee pleaseth, taking care wee may be instructed in the law of God, which formerly they did in visions & dreames, as you have heard, now tacitely they admonish our mindes, and provoke us to good duties, to obedience, &c. Thirdly that in afflictions they comfort us, strengthen us, raise us, &c.
Bodin tells a story in his first booke of the history of Sorcerers of one who about the time of reformation of religion, desired much of God the guidance and assistance of an Angell, and from the 37 yeare of his age, hee had sensible manifestations of a spirit that assisted him, and followed him till his death; If in company hee chanced to speake any unwary words, hee was sure to be advertized, and reproved for it in a dreame in the night; if hee read a booke that was not good, the Angell would strike upon the booke to cause him to leave it: Also the Angell would usually wake him early and provoke him to prayer, and holy duties, hee was also ever forewarn'd of such accidents, as were to befall him, either for good or ill. Amongst others hee tells this particular story, that being to goe a journey by water, hee was in extreame danger of his life, as hee knew afterwards, for some enemies of his, were resolved in the way to kill him, but the night before hee had a dreame that his father had bought him two horses, one red, another white, which caused him in the morning to send his servant, to hire him a couple of horses, which prooved to be of the same coulour red and whit, as hee had seene the vision in his draeame, although hee had spoken no words to his servant concerning the coulour; many other things hee mentions, very strang and considerable, but I shall inlarge this story no further nor adde any more, for the illustrating of this point.
So that you see this made good, that the Angells are of a mighty use to us, especially in a spirituall way, and to our inward man, that their administrations is not changed, but the way of it onelyonly.
Obj.But what doe wee leave now to Christ and the spirit, if you give to the Angells the worke of teaching and hinting spirituall things?
Ans.I answere, what will you leave to the Angells, if you take this imployment from them, you will say bodily administrations, and what will you take away that from Christ, whose care reacheth to our bodies aswell as to our spirits, and to a haire of our heads. Therefore you have no such division of worke to make as to give to the Angells a care of the bodie to preserve from dangers, and to Christ the charge of the inner man, if it be no prejudice to Christ that the Angells take care of our bodies, which is also his care, what prejudice will it be that the Angells should also have a care of our spirits, unlesse you thinke it be a worke to high for them, and such as they cannot reach, but the contrary to that hath bene showne already, and wee finde by woefull experience, that the Divells, whose power is lower then theirs, reach our spirits in their dayly temptations. But secondly I leave to Christ and the spirit the all in all, that is, the inspiration, the efficacy, and the blessing, for the Angells are but ministring spirits not fountaines, or heads of water, but cisternes and channells, it is Christ and the spirit that imploy the Angells, they give the blessing, and make effectuall what they doe: But you will aske what needs this administration, for Christ can doe this worke without them? I aske aswell what needs Ministers, preaching, Sacraments, but because these are Gods wayes of administration, his ordinances of which wee can give no account, hee useth this chaine, and sub-ordination of which one linke toucheth another, t' is Gods good pleasure to communicate himself to us, by meanes, and ordinances, of which the Angells are a great part, being a great ordinance of God to us, as effectuall but more inward, and the reasons why God useth the Angells towards us, I have largely given you.