The Deputation of Angels, Text (1 of 3)

The Deputation of Angels · Text (1 of 3)

p. 1THE DEPUTATION OF ANGELS.

Act. 12.15.

IT IS HIS ANGEL.

IN this Chapter you ſee that King Herod ſufficiently vexed the Jews,Lightfoot on the Acts. and killed Iames the Brother of Iohn with the Sword;Euſeb. hiſt. Eccleſ. lib. 2. cap. 8. This hapned in the dayes of Claudius Caeſar: Euſebius p. 2ſaith, that the Accuſer of Iames ſeeing his conſtancy to the Death, confeſſed the faith, and was Martyred with him; Saint Iames crying, Pax tibi, and kiſſing him. Well, Iames his death was ſeconded by Peters Impriſonment, but his time of Martyrdom was not yet come; Agrippa having ſeized on him deferred his Execution till after the Paſſover; either becauſe he would not defile that holy Feaſt with mans blood, or rather that he feared a Tumult, if he ſhould have ſlain him in that concourſe of people at the Paſſover time: In the mean time Peter lay guarded with 4. Quaternions of Souldiers, bound with two Chains, and as ſome ſay, his two Keepers were tyed in the ſame Chain with him for ſureties ſake. That night which preceded Peters intended Execution, he being faſt aſſeep between his Keepers, was awakned, ſuddenly looſned, and ſtrangely delivered by an Angel: Peter and his Angel (being thus looſned) paſſed quietly through the firſt and ſecond Watch, and afterwards came to an iron Gate which opened p. 3to them of its own accord: Peter cleared of the Danger, and his Angel diſ-appearing, betakes himſelfe to the houſe of Mary the Mother of Iohn Mark, where the Diſciples were gathered together to pray for his Deliverance, whilſt Peter knocked at the door, a Damſel (Rhoda by name) came to hearken and gather who it was, and when ſhe heard Peters Voice ſhe opened not the door for gladneſs, but ran in amazed and told them Peter was at the Gate; They charged her with madneſs, but ſhe conſtantly affirmed that it was no Deluſion: Then ſaid they, It is his Angel: The upſhot was this, Peter was received joyfully: And there was no ſmall ſtir among the Souldiers when they miſſed him; King Herod was ſo offended with this eſcape, that he cauſed the innocent Keepers to be examined and put to death.

Thus you have the whole Adventure and Eminent Deliverance of Saint Peter laid before you; And from the whole Hiſtory we may obſerve many things. As

p. 41.Ten Obſervations from the whole Story. Perſecutors rage is not eaſily ſatisfied, and the blood which they ſhed is but Oyle to feed the flames of their Revenge. Iames being ſlain Peter is to follow.

2. The Churches Enemies are full of policy in the midſt of cruelty: Peter was not preſently muthered, for fear of a Tumult: They ſuck in the craft of the old Serpent, they lean upon their wiſdom; and as little Boyes they ſtand upon their heads, and ſhake their heels againſt Heaven.

3. Cloſe Impriſonment is a ſore effect of Perſecution, and he that peeps through the iron Grates doth beſt eſſpy the beauty of Liberty.

4. Beleevers can be ſecure in the midſt of dangers; You ſee Peter being in Priſon ſlept ſweetly between two Souldiers bound with Chains; a good Conſcience is ſurely a continuall Feaſt: It turns a Priſon into a Pallace.

5. God hath uſed the Miniſtry of Angels to effect deliverances for his people: You ſee an Angel delivered Peter.

p. 56. When the Lord intends to beſtow a Mercy, he ſtirs up his people to wreſtle for it: So Prayer was made without ceaſing by the Church unto God for him.

7. Moſtly the people of God will have religious Servants; ſee how Rhoda rejoyced at this deliverance.

8. Zeal is oftentimes miſtaken for Madneſs; They took Rhoda to be frantick: So twas ſaid to Paul, Much Learning hath made thee mad!

9. The Saints will readily own and receive a perſecuted Member: The Diſciples received Peter joyfully, although it might have coſt them their lives: A friend is born for adverſity.

O the miſerable condition of man, who cannot be truly happy without friends, yet cannot certainly know he hath friends till he be miſerable!

10. And laſtly, Wicked Perſecutors are mightily enraged when their crimſon Purpoſes are diſappointed: Hered was ſo highly diſpleaſed with this unlookt-for Fruſtration of his bloody Deſigns, that he cauſed the Keepers firſt to be examined, in all likely-hood p. 6by Tortures, and then to be put to death.

But to come neerer to our Text, It is his Angel.

In theſe words you may obſerve with me, 1. The Coherence. 2. The words themſelves.

Firſt,11The Coherence opened. the Coherence of the Text with the foregoing matter, and there are in it three Points obſervable.

1. Whilſt Beleevers have been faſting and praying for a Mercy, the Lord many times hath ſent them a quick and unexpected Return, and very gratious anſwer: Here whilſt they were praying for Peters deliverance, the Return of their prayers ſtood knocking at the door for entrance; Poor Rhoda was accuſed of madneſs, and they concluded twas an Angel, not Peter, ſo quick and unexpected was the anſwer of their prayers.

2. Sometimes the deliverances of Gods people out of imminent and emminent dangers are ſo wonderfull, and attended with ſuch a croud of Improbabilities, that they have much ado to beleive though they ſee and heare them:

p. 73. Angels have aſſumed the ſhape of men; you ſee they all thought it was an Angel that had put on the Shape, Habit, Knock, and Voice of Peter: Of theſe briefly;

Firſt,11Point from the Coherence. Dr. Goodwins return of prayers. Whilſt the Saints have been at prayer, the Lord hath many times ſent them a quick and unexpected return: Thus to aſſure Hezekiah that his praier was heard, God ſent the Prophet unto him whilſt he was praying and weeping: So Iſaac going out to meditate and pray in the fields, meets his Rebeka then a coming; That requeſt for a good Wife, being ſurely the chief earthly thing he was then in treaty with God for. As the Ruler in the Goſpel found,Iohn 4. See Dan. 9.20, 21.John 4Dan 9:20Dan 9:21 that in the ſame hour, wherin he deſired help for his Son of Chriſt, he began to mend; So hath it been often with the people of God, He hath anſwered their prayers in the very hour that they put them up. Luther having prayed earneſtly to God in his Chamber for the Churches ſucceſs, came down ſaying, We have overcom, we have overcom; And ſo accordingly it prov'd.

p. 8But laſtly,Acts. 12.5.12. Hugo Card. Tom. 4.Acts 12:5Acts 12:12 how plain an inſtance is this in our Context; Whilſt the Diſciples were praying to God for him, Peter knocks at the Gate. So true is that ſweet and precious Promiſe; Iſa. 65.24. And it ſhall come to paſs, that before they call I will anſwer, and whilſt they are yet speaking I will hear. By which Hugo layes that parallell Scripture, He will be very gracious unto the at the Voice of thy cry, Iſa. 30.19. Qui timide Rogat docet Negare; But the fervent ſupplications of the Saints do peirce the Heavens, and have a glorious Eccho from the Clouds: Whilſt Moſes held up his hands Iſrael prevailed.

Now this the Lord doth, Reaſ. 1 to put the greater honour upon his Ordinance, to convince us that he heares and obſerves our prayers and bottles up all our Tears, and that he is not deaf to our deſires If Chriſt ſtopped not his eares when he was blasphemed, will he ſtop them when he is intreated? If he turned not away his face from thoſe that ſpat on him, can we think he will turn it away from thoſe that pray unto him.

p. 9Again, Reaſ. 2 the Lord doth this the more to endear himſelf to us, and engage us in his Service; And that the Mercy which is won by prayer, may be worn by thankfulneſs.

How doth this reprove the ſluggiſh and incredulous prayers or bablings of the moſt? Ʋſe. 1 How can they expect God ſhould hear them, ſaith Cyprian, Cyprian. Ser. Sext. de oratione Dominica.when they ſcarce hear themſelves? Quae autem ſegnitia eſt alienari & capi ineptis cogitationibus & prophanis, dum Dominum deprecaris, quaſi ſit aliud quod magis debeas cogitare, quàm quod cum Deo loquaris? Quomodo te audiri a Deo poſtulas, cum te ipſe non Audias? Vis eſſe Deum memorem tui cum rogas, cum tu ipſe memor tui non ſis? Hoc eſt quando oras Dominum, majeſtatem Dei negligentiâ orationis offendere; Hoc eſt, vigilare oculis & corde dormire cum debeat Chriſtianus, & cum dormit oculis, Corde vigilare, ſaith divine Cyprian. In prayer therfore, Surſum Corda, riſe up and take hold upon God; To let fall a Prayer is one thing, to poure out the Soul is another thing.

p. 10So then, Ʋſe. 2 let us carefully hear our ſelves in prayer, and God hears us; let us liſten, and well heed and mind the Anſwers and Ecchos of our prayers, and the inward ſealings and whiſpers of the Spirit, after that we have wreſtled with the Lord in prayer,1 Sam. 1.16.1 Sam 1:16 going to him in the name of Chriſt. Hannah after ſhe had prayed and Eli had ſeconded her requeſt, found ſuch an inward anſwer to her deſires, that her ſpirit was cheered, and ſhe looked no more ſad. So the Pſalmiſt, I will harken what the Lord will ſpeak, Pſal. 85.8.Ps 85:8for he will ſpeak Peace unto his people. Any mercy that comes as an anſwer of prayer is a double mercy, but that which comes in the time of prayer is a trebble Favour, and heaps a multitude of inviolable bonds upon us; Of this we have had many experiences in theſe daies,April. 7. 1654. one very lately; For on our day of Humiliation for the late Drought, it rained very ſweetly, twas like a ſhour of Roſe-water, coming as an immediate anſwer, and in the very time of ſeeking God.22Point from the Coherence.

Secondly, Somtimes the deliverances p. 11of Gods people out of imminent, emminent dangers, are ſo wonderfull, and attended with ſuch a Train of Miracles and Improbabilities, that they have much ado to believe them, although they hear and ſee them. The Diſciples took that for the Eve of Peters Execution, and they well knew he was guarded with four Quaternions of Souldiers, was bound with two Chains, and that if he could eſcape out of Priſon, and paſs the firſt and ſecond watch, there was yet a Gate and that of Iron, that would obſtruct his aime; Therfore when he was delivered and ſtood knocking at the Gate, through incredulity, they let him ſtand ſo long, that he might have been re-taken at the door, and the ſhip ſink in the Havens mouth: Rhoda though ſhe heard his voice, is charged with madneſs for ſaying ſo,Calvin in Locum. and at laſt they ſaid it was his Angel; in Summe, any thing rather then the Apoſtle. Hinc colligimus Petri liberationē minime fuiſſe ab illis ſperatam, ſaith Calvin on the Text; They little dreamt of Peters deliverance. When the three p. 12Children were preſerved in the hot fiery Furnace, and Daniel ſafe in the Lions Den, their Enemies who ſaw it could hardly beleeve it. Nay, Beleevers (as well as others) have been at a loſs in this thing; when Chriſt, that great Anſwer of prayer was come in the Fleſh, how few did beleive in him? when he came to his Diſciples in the Ship, to ſave them from the Tempeſt, they cryed out for fear, ſuppoſing he was a Spirit; And when he was riſen from the dead, the Apoſtle Thomas though he ſaw him and conferred with him, could not beleive but muſt put his Fingers into the prints of the Nails. The Jews when they had long prayed for the return of the Babylonian Captivity,Pſal. 126.1.Ps 126:1 at the receipt of that mercy they were as men in a Dream. Admonemur ſic ſuccurrere Deum pijs, dum affliguntur; ut ex improviſo liberentur; & ſe non liberari ſed ſomnium videre Putent, Muſculus in explan. Pſal. 126.1 P. 1005 Gen. 45.26, 27.Ps 126:1Gen 45:26Gen 45:27ſaith Muſculus on that place: So Jacob when he was told that his Son Ioſeph liv'd and had great power in Aegypt, Old Jacobs heart fainted, for he beleived it not, but when p. 13he ſaw the Waggon which Joſeph had ſent for him, his Spirit revived. Thus in our Text, the Diſciples could hardly credite the Deliverance of Peter, or Teſtimony of Rheda that heard his voice, and knew it full well; Nay, Peter himſelf had little faith in this reſpect; For firſt,Act. 12.6.11.Acts 12:6Acts 12:11 He was faſt aſleep juſt before it was begun, and was very far from plotting or hoping this eſcape. 2. When he was perfectly awakened and in the midſt of his deliverance, himſelf ſaw not ground of beleiving it; For Luke ſaith,Act. 12.6.11.Acts 12:6Acts 12:11 He followed the Angel and wiſt not that it was true which was done by him, but thought he ſaw a Viſion: and when he was come to himſelf he praiſed God.

This may be ſo, Reaſ. 1 becauſe God is often myſterious in his working, and many times he ſeems to deſtroy when he comes to deliver; As in the caſe of Ioſeph ſold and put into a Pit: The Iſraelites entring into the Red-Sea, and Chriſt being deſtroyed and murthered of the Jews, when all the hopes of the Diſciples were buried with Chriſt. We thought that this had been p. 14he that ſhould have redeemed Iſrael! The Lord uſeth very ſtrange Methods of deliverance;Pſal. 65.5.Ps 65:5 As one that had an Ulcer in his body, being ſadly (yet ſweetly) wounded by his Enemy, had his Ulcer opened and his life ſaved:Hag. 2.7.Hag 2:7 By terrible things in Righteouſneſs will thou anſwer us. Pſal. 99.8.Ps 99:8I will ſhake all Nations, and the deſire of Nations ſhall come. Thou anſweredſts and forgaveſt them, although thou tookeſt vengeance of their Inventions. When God comes to deliver a people,Pſal. 97.2. Gen. 32.24.Ps 97:2Gen 32:24 and execute vengeance on his Enemies, it may be clouds and darkneſs are round about him; Although he anſwered the prayer of Iacob, yet firſt he put his Thigh out of joynt.

Again, Reaſ. 2 much of this wonder may be charged upon our great unbelief; we are apt to meaſure the All-ſufficience power and purpoſes of God, by viſible Appearances, by humane Probabilities, and rationall Expectations: But the vaſt circle of his power and goodneſs excells the Epicicle of our faith. Ʋnde quod nunc factum eſt illis videtur incredibile, ut magis ad p. 15celebrandam Dei virtutem excitentur, Calvin in Locum.ſaith Calvin on the Text: Ionah was in two deeps, yet at the bottom of the Sea and entomb'd in the Whale he deſpaired not, he ceaſed not to call upon God for deliverance;The uſe. What ever our ſtreights be, oh let us never ceaſe to beſiege Heaven with our prayers and lett our Bullets be Tears, our Guns Groans: In the loweſt ebb of affairs let us know a ſpring tide of comfort may be at hand;Eph. 3.20.Eph 3:20 God can and will do for his people aboue all that they can ask or think: For as the Heavens are higher then the Earth, ſo are Gods thoughts above our thoughts.

Thirdly,33Point from the Coherence. Elect Angels have aſſumed the ſhape of men: Here you ſee the Diſciples took Peter to be an Angel in his ſhape, It is his Angel. Now that the Angels have appeared in viſible forms of men,Iudg. 6. & 13 Chap.Judg 6 and for a while ſo converſed with Mortals, walking, eating, and drinking, and talking familiarly of the matters wherabout they were ſent, is full evident in Sacred Records Abraham entertained Angels unawares, ſo alſo did Lot, Daniel, p. 16Hagar, Zachary, the Virgin Mary, Saint Iohn in the Revelation, Peter in the Priſon.

Angels have appeared in Dreams, in Viſions, and laſtly in aſſumption of bodies, as here to Peter.

But how could this be? Qu. 1

I anſwer; Anſ. 1 1. Some have thought there hath been no Aſſumption of bodies, but only an appearance to our Fancy and ſtrong imagination: But this cannot be ſo, becauſe they did eat and drink, and were ſeen of many as well as of one. Anſ. 2 2. The Learned hold they took reall bodies formed by Divine Power into the ſimilitude of men; Angels were united to thoſe bodies, not as mans Soul to his body, nor as Chriſt to our Nature; but they aſſumed Bodies as a Cloak or other Veſtment to be taken up and laid down upon occaſion. Angeli fuerunt in Corpore per intimam, ſubſtantialem Praeſentiam; Suarez. de Angel. lib. 5. cat. 36.tanquam Motor ad mobile, cum particulari Reſpectu ad Peculiarem ejus uſum, ſaith Suarez. This body ſo aſſumed may be compoſed of the Elements, and they are not more p. 17eaſily aſſumed then depoſed, being again reſolved into their former Principles; And in caſe they were by God created of Nothing, then they utterly vaniſh by Annihilation.

Here again it may be demanded, Qu. 2 why Angels have ſomtimes appeared in Bodies. I anſwer.

1. Anſw. That they might familiarly confer with men and leave on them no impreſſions of terrour and dread.Lawrence of Angels P. 14.

2. Such Apparitions were uſed of old to inure and prepare the people for the Incarnation of Chriſt, the Angel of the Covenant.

3. Aquinas adds that they might give men an entrance into that Communion, which they expect with them in Heaven.

3. Once more it may be asked, Qu. 3 why Angels appear not in our daies; I anſwer, Anſw.

Heathens aſcribe this to the ſins of men, that therfore God will no longer converſe with them; But the true reaſon is this, that God would now be Worſhip'd in Spirit and in Truth; His whole mind is now written and p. 18recorded. So ſpirituall ſhould we now be under the Goſpel, that we are taken off from the Bodily preſence of Chriſt Jeſus. 2 Cor. 5.16. Now know we Chriſt no more after the fleſh. There is now poured forth a greater meaſure of the Spirit; So God would have us to converſe with him in the Spirit, and with thoſe holy Spirits in a more inviſible way, as we ſhall above. The Church needeth not now thoſe viſible & ſenſible confirmations, as formerly in the Infancy of the Jewiſh or Chriſtian Church; For which reaſon alſo Miracles are now ceaſed.

Well then,The uſe. ſee the care that God hath of his Church at all times, and how he doth condeſcend and apply himſelf in a ſutable way to his people; And ſee the Dignity of Saints, that have had Angels aſſuming bodies to ſerve them, and make known the will of God without terrour unto them. But why do we wonder at the Apparition of Angels in the ſhape of men? Let us rather be aſtoniſht at the love of Chriſt In that he abhorred not (though Angels worſhip him) to be p. 19**See Stephanus Paris de Incarnatione; And Nieremberg. Theopolit. Part 1. lib. 2. cap. 25. An Decorum ſuerit Deum fieri Hominem? P. 264. Dr. Sibbs. Light from Heaven. P. 50. unto 70. 2ly. Of the Text it ſelf.clothed in the rags of our fleſh, that he might be capable of bleeding and dying for us. Into this Myſtery Angels pry; GOD MANIFESTED IN THE FLESH! That he who ſpanned the Heavens ſhould become a Babe of a ſpan long; That he who thundred in the Clouds ſhould cry in the Cradle, and when Angels laid aſide their aſſumed bodies, Chriſt hath not depoſed our fleſh, but hath carried that as a Pledge into Heaven, and hath left with us the earneſt of the Spirit: After this let us wonder at nothing. And ſo much of the Coherence.

Secondly, We come now to the words themſelves, IT IS HIS ANGEL. I am not to diſcourſe of Angels in generall, or of Elect or Reprobat Angels in particular: I am not to treat of thoſe glorious Creatures, that ſing and chant their joyfull Halelujas before the Lamb, for then I ſhould write of their Creation, Confirmation, Place, Nature, Number, Amity, Offices, and Degrees: All which is performed by very many Authors; But I am to treat diſtinctly of The Deputation p. 20of Angels, which by few hath been performed, and for that end I have choſen this Text, which I ſuppoſe is very clear for the Point: For obſerve, it is not ſayd, an Angel, or his Angels, but his Angel.

Now beſides the marrow and ſubſtance of theſe words,4 Notable circumſtances about the Text. there are four circumſtantiall Obſervations, that like Harbingers do blow their ſilver Trumpets to make way for this Text, to ride with the greater triumph into our hearts; viz.

1. The perſons ſpeaking.

2. The time. of ſpeaking.

3. The manner. of ſpeaking.

4. The recording of the thing ſpoken by Saint Lukes Evangelicall and Golden Quill, among the Acts of the Apoſtles and Primitive Chriſtians.11The Perſons ſpeaking.

Firſt the perſons ſpeaking are very conſiderable, if either you eye their quality or quantity.

1. Their quality, they were not ſuperſtitious Heathen, but the Diſciples of Chriſt; They had bin tutor'd and inſtructed in the Principles of Religion either immediatly by Chriſt or elſe by p. 21his Apoſtles: In Scripture are ſometimes Recorded the ſpeeches of vaine and fooliſh men; as the vile ſpeech of Jobs wife, curſe God and Dy; of the whoriſh woman Perſonated in the Proverbs by a Proſopopaeia; our Saviour uſeth the ſaying of Socrates and Plato; Mart. Day on 1. Cor. 15. P. 132 133.1 Cor 15and Saint Paul quotes Menander and Epimenides, two heathen Poets: Nay in the Scripture there is mention of things uttered by the black mouth of Sa…an himſelfe;Qui Plebeios & vulgares Homines putant cum haec dicerent, ex vulgi opinione Locos, vereor ne dubitent an ſint Angeli. Beza in Act. 12.15. P. 332.Acts 12:15 But our Text was uttered by Chriſtians, not only Nominall, but Reall; Perſons knowing and fearing God; being much in Prayer, and reſolved to endure Perſecution for the Truth.

2. Their quantity or Number is obſervable; had it been only Rhoda's fancy, we ſhould have paſt …t over, as an impertinent ſpeech; But marke the context; Then ſaid THEY it is his Angell: It ſeems it was their generall Vote: And who, or how many theſe (THEY) were,Act. 12.5.12.Acts 12:5Acts 12:12 you may gather by comparing the fi…t & twelfth verſes together: Peter therefore was kept in Priſon; but Prayer was made p. 22without ceaſing of the Church unto God for him. So that thoſe many gathered together in Prayer (verſe the 12) were doubtleſſe the Church at Jeruſalem where were very many Chriſtians: They met indeed together in a private houſe, becauſe they had not the Liberty of any Publique Aſſemblies. Let this be weighed, and twill follow that many did either ſpeak, or Agree to this perſwaſion of the Angel Guardian; you read not that any did contradict it. Publicus Rumor non eſt omnino fruſtra, ſaith Ariſtotle.

The Generall conſent and Harmony of people (cheifly if knowing and good) is very much to be heeded; For oftentimes. Vox populi eſt Vox Dei: I am ſure that which Primitive Chriſtians, untainted with Hereſy, ſo neer the Fountaine of Truth maintained as Orthodox, with unanimous conſent; is not by us to be ſlighted, but carefully obſerved.

Secondly an other circumſtance is the time and place,2 The time & place. when and where p. 23it was ſpoken: Not at the Table,Semel in Anno ridet Apollo. or Recreations, when the Bowſtring is looſned; For there is a Time when the moſt ſerious and Religious may be cheerfully pleaſant: But this was ſaid at a time of Prayer; in all likelyhood joyned with faſting for Peters deliverance; And in a Place, where the Church was gathered together,Acts 12.5.12.Acts 12:5Acts 12:12 for that end: Now certainly Traditionall Fables, and inconſiderat Fancies would little become ſo many Chriſtians in a time of Prayer, and in a place, which though private in it ſelfe, ceaſed to be private, fo long as the Church was there and then aſſembled. Solomon ſaith, There is a Time to weep and a time to laugh; ſo I may affirme, There is a time to be merrily diſpoſed, and declare the conceipts and fancies of men; And a time to watch over the Tongue, and buckle the Heart to all gravity and ſoberneſs.Senec. Feſtis convenit Hilaritas, even Seneca could ſee and ſay by the light of morality. Let ſuch therefore beware of Temerity, that account and vote our Text, a merry word; a frothy Tradition uttered p. 24at Randum by ſome Ignorant or Inconſiderat Diſciple; when neither the time, nor place would ſuit with ſuch Frolicks. The old ſaying was, Inter prandendum hilaris eſto; not inter orandum. foreign; unſeaſonable things are abſurd, and will diſpleaſe God and good men. We gather then from the time and place of uttering the Text; that it was the received judgement and Doctrine of the Primitive Chriſtians.

Thirdly,33The manner of ſpeaking. an other Circumſtance may be drawn from the Manner of ſpeaking it, which was not conjecturall or doubting, but poſitive and expreſs; in few,Bernard. not many words; It is his Angell. Nil tam cito manifeſtam facit veritatem quam brevis Narratio; ſaith a Father. Things that are not ſo Generally received, are attended, with peradventure, it may be, who can tell? And the like Heſitant ſpeeches.

They ſay not, perhaps men have Tutelar Angells, but It is his Angell: And dare the people of God be ſo confident in things which they doubt?

Fourthly and laſtly, There is yet p. 25another Circumſtance, The Recording it by Saint Lukes Golden quill;44The recording is by Luke. without which, though the Church did ſpeak and beleive it, We had not known their beleife in this Point.

'Twas I ſay Recorded by Saint Luke; an eminent and holy Evangeliſt; who did not record all things that paſſed, but the moſt weighty and materiall, both in the Goſpell and Acts of the Apoſtles: Though he was not an Apoſtle yet Apoſtolical; ſaith Tertullian. Tertul. Adverſ. Marcion. lib. 4. cap. 2He whoſe prayſe is in the Goſpell, throughout all the Churches (for Hierom thinks that Brother was Luke) He, ſo eminent in grace,Beza in 2 Cor. 8.18.2 Cor 8:18 learning of Wiſdome, was immediatly inſpired by God, to tranſmit the Deputation of Angells, as the Primitive Doctrine unto us, on whom the ends of the World are come.

Let the Reader put all this together, and Note it well.

That a Church of moſt ſerious, knowing and devout Chriſtians, being met together for Prayer and Faſting, p. 26did then generally and peremptorily: in the moſt pure, Chriſtall and untainted times declare the Doctrine of Angells Deputation; which Saint Luke alſo approoved, and judged fit to be conveyed and handed to us as the Primitive Doctrine: The Scripture no where elſe contradicting it, but often conſenting thereto: And then certainly this will amount not only to a probable conjecture, but an infallible Demonſtration, That there is ſome ſuch thing as a particular and Guardian Angell.

Having thus viewed the circumſtantiall attend…nts on this Text,The ſeverall Expoſitions of the Text. (which are as Grains of allowance to make our Goulden Truth current) we now begin to ſettle on the Marrow and ſubſtance of the words:

IT IS HIS ANGELL.

There are five ſeverall Expoſitions (chiefly) of this Text.See Salmeron and learned Dr. Hamond on the Text.

1. Some underſtand it of a Meſſenger which the Diſciples ſuppoſed Peter p. 27had ſent unto them on ſome Meſſage or errand: But (with the leave of thoſe Expoſitors, and after the payment of that Tribute which is due to their learning) How doth this agree with the context? And with Rhodas owning of Peters voice? Men are diſtinguiſhed by their voyces, as much as by their Faces. 'Tis like his very knock, we known to her,Note. Corbet in a Sermon on 1 Cor. 1.27. P. 11.1 Cor 1:27 but much more his Voice. Act. 12.14. It is ſaid that Rhoda knew Peters voice: And at the 15 verſe, ſhe conſtantly affirmed that 'twas even ſo. It is an eminent outgoing of Divine Providence to give ſo many millions of millions a Diſtinct Face and Voice; by which the Husband knowes his wife, The Father his child, the Creditor his Debtor and the Magiſtrate the Delinquent: in a word, by which we know our friends from our enemies, and without which Treaſon, Inceſt, Parricide, and confuſion would overwhelme the World.

Again, Peter was now a cloſe Priſoner, under many Guards bound with Chaines, His Keepers ſay ſome, bound p. 28in the ſame chaine with him, And this was the Eve before his intended execution. Tis probable then, He was not in a condition of ſending Servants and Meſſengers to his friends, or of hearing from them: Such impriſonments as ſo ſuddenly expire in the death of Traytors, ſeldome give ſo much liberty to the Reſtreyned.

Laſtly, although the word ANGEL ſignifies a Meſſenger, and ſo hath bin uſed when††Mat. 11.10. Rev. 2.1.Matt 11:10Rev 2:1 not applyed unto an Angell, yet the Diſciples in caſe they had diſcented from this Truth, would have uſed another word for Meſſenger: (rather foreign then foreign,) on Purpoſe to bolt out this Received opinion:Hyeronymits in Iſa cap. 6. Roberts Key of the Bible. P. 160.Isa 6 or at leaſt Saint Luke in relating it would have done it, ſeeing not only Saint Hierom on Iſaiah, but his very ſtyle (ſay the Learned) do evidence he was exactly skillfull in the Greek tongue, and ſaith Cauſabon obſerved a more pure Helleniſme then the reſt of the Evangeliſts. I ſay Saint Luke, ſo excellent a Grecian, could have uſed an other word for Meſſenger, if the Deputation of Angells had p. 29not ſuited with his judgment eſpecially conſidering and well knowing (as Grotius ſaith) that this opinion was generally received among Jews and Chriſtians.Grotius in Acts 12.15. p. 314.Acts 12:15

A ſecond Interpretation of the Text is this**Leighs Treatiſe of Div. lib. 3. cap. 7. Some ſay the men ſpake according to the Vulgar ſaying and tradition; not according to the truth, or as themſelves beleeved. As an inſtance is given concerning the blind man; when they asked whether he or his Parents had ſinned that he ſhould be born blind? How could he ſin Actually before he was born? What a ſtrange Queſtion was this? But you muſt know there was an**So Beza Grotius, Diodati, and others tell us. Aug. de Civ. Dei lib. 9. cap. 11. Opinion that found generall reception, which all the Platonicks held, as alſo Origen and others; That the Soul was created before it was put into the Body, and as it did good or ill, ſo it was put into a well-tempered or defective Body: Auſtin declares that this was the Platonicks Opinion: And Piſcator beleives, that that Queſtion of the Blind mans ſinning related to the Pythagoricall Tranſmigration of Souls from p. 30one body to another after death:

Now unto all this I anſwer, That although it is very probable that queſtion touching the blind man, was according to the Vulgar Opinion of Tranſmigration, yet it from thence followeth not that our Text here was uttered in the like manner; in regard of the forementioned circumſtances of time, place, and manner of ſpeaking it: For the Diſciples being now employed in ſo ſolemn Devotions, could not probably be ſuppoſed guilty of ſo much Freedom, if not Levity, at ſuch a time and in ſuch a place as we have obſerved already.

Beſides that Vulgar opinion (of the blind mans ſinning before he was born) was checked by Chriſt himſelf, Note. Joh. 9.33.John 9:33Ezek. 18.20.Ezek 18:20when he ſaid, that neither he nor his Parents had ſinned; that is, He had not ſinned himſelf, nor his Parents ſin ſhould not be charged upon him.Diodati on John. Chriſt did put by this diſcourſe, ſaith one, as vain and frivolous: But this Doctrine of the Guardian-Angel received no check. 1. Not from any of the Church there aſſembled. 2. Not p. 31from Peter when he came in; to whom (among other Congratulations) tis likely this Conception was declared: 3. Not from Luke that relates it, though the Evangeliſts relating a thing doubtfull or fictitious do uſe to put a ſpoke in the wheel that turns it off,John 11.13. & 21.23.John 11:13John 21:23 as in Iohn 21.23. Then went this ſaying abroad among the brethren, that that Diſciple ſhould not dye; Eccle. 12.7. Luke 23.43. Ezek. 18.2, 20.Eccl 12:7Luke 23:43Ezek 18:2Ezek 18:20yet Ieſus ſaid not unto him he ſhall not dye, but if I will that he tarry till I come, what is that to thee? Nor 4. from any other Text of Scripture, or rationall conſequence therfrom: But that opinion of the Tranſmigration of Souls is often confuted in Gods word.

A third Interpretation is this;Atetius in Locum. Tis ſaid that the Diſciples concluded, that an Angel by his knocking and voice came to give notice that Peters death was at hand: For ſecret Murthers have been detected by ſuch Revelations and Apparitions as theſe.

But this Gloſs is rugged and unwarrantable; For although the Jews in their Writings make frequent mention of Samael the Angel of Death, p. 32yet they called him ſo for inflicting and not fore-telling of Death.

4.Calvin Inſt. lib. 1. cap. 14. Sect. 7. Calvin thinks it was an Angel peculiarly deſtinated to Peter only for that time of his Impriſonment; But in caſe it was peculiar to Peter, how or whence did ariſe that generall Tenent among the Jews and Chriſtians? And if an Angell was appointed to attend him in the time of his Impriſonment, why not alſo at other times, when the Apoſtle might com into the ſame or like perils? unleſs it can appear that Saint Peter had never need of an Angel but then, Pſal. 91.11. The Angels are charged to keep us in all our waies; viz. Which way ſoever we move or walk in every turn of our life.

5. And laſtly, The opinion which the**Tertullian. Origen. B…ſil T…doret Hi…. C…ry…oſ…om …. Ancient Fathers and moſt Learned Expoſitors follow, is this, That the Primitive Chriſtians beleived that every Elect Servant of Chriſt hath one particular Angel to guard and guide him: And they are ſo many who give this interpretation, that it would be almoſt endleſs to muſter them, as all that have the leaſt acquaintance with Antiquity and the p. 33Volumes of the Fathers will confeſs. A ſmall Taſt you ſhall find in this Tract, in its proper place.

Having given the Reader the ſeverall gloſſes and chief interpretations of this Text, we come now to our Doctrinall concluſion from the words.

Every Elect perſon hath his Guardian-angel,Theſis. who by particular Deſignation is allotted to be his faithfull Keeper, and Tutor, and vigilant Aſſociat to his lives end.

I ſay Elect perſons, and ſuch only, ſaith Origen, as are Praecogniti a Deo, Heb. 1.14.Heb 1:14They are to attend the Heirs of Salvation: All ſuch are dear to God, and there be Angels enow to guard them.

Every Elect perſon hath the preſence and tuition of confirmed Angels to ſhield him, and to ſtave off evill Spirits from him.

Every Elect hath one particular Angel that watcheth over him, God hath a generall care of the World, but a more particular care of his Saints, who are his Jewels, the Apple of his eye, the Signet on his hand.

This Angel is allotted and aſſigned p. 34by God to his particular charge, every Angel knows his Office and his Place: They all act by Commiſſion, for God is the God of order and not of confuſion.

This Angel is to be his Keeper, his wiſe Counſellor, his faithfull and ſtrong Defender; his moſt loving and friendly Aſſociat.

Moreover, the Angel is not utterly to depart from him, till his Pilgrimage and Warfare be ended.

Now the main Branch which requires confirmation, and in treating of which the reſt will fall in, is this; That every Elect perſon hath one particular Angel to guard him.

But firſt to ſhut out all Prejudice, three things will by us all be moſt eaſily granted.

1. That many rich Myſteries are lockt up in the Nature of Angels, which by degrees will break out.

2. That we abhor with greateſt Deteſtation the Adoration of Angels.

3. That we muſt not exclude a multitude of Angels from extraordinary attendance for our greater conſolation p. 35in ſome ſtreights: And theſe things will eternally ſtop the mouth of moſt Arguments againſt this Truth.

The firſt is to ſatisfie the Ignorant, who will ſtumble at this Point, becauſe they are in darkneſs and never heard it before.

The ſecond is to ſilence our Adverſaries of Romiſh Intereſt, who may hope that the Needle of this diſcourſe inclines to draw in the rotten Thred of Adoration.

The third is to prepare the Godly, Learned, and Orthodox, who chiefly in oppoſition to Rome have denyed this point; That they would be pleaſed to ſuſpend their Objections, and meekly to conſider what is here written.

The firſt Conceſſion is this,11Conceſſion. that many Myſteries are lockt up in the Nature of Angels, which by degrees will break forth. Among all the Creatures that God made in the ſix daies, Moſes doth not once mention the Angels of Heaven; ſhall we therfore be Sadduces and believe there is no Angel nor Spirit? Twas a long time before p. 36thoſe great Myſteries of the Nature, Offices, and Degrees of Angels did break forth; before the Headſhip of Jeſus Chriſt over them, and their happy confirmation by him (after ſo many fell as Lightning from Heaven) was the uſuall talk and diſcourſe of the church of God: ſtrang things are mentioned of Angels; as their Languages, Names, Songs, Battels, their converſe w^th one another; viſions of God, their Motions, Number, and Ranks. What means the receiving of the Law by the Depoſition of Angels? Or the Angels ſtriving with the Divell about Moſes his body? Their deſire to pry into our Redemption by Chriſt? and the making known by the Church ſomwhat unto them? In a word, the Voice of the Angel at the laſt day? All this is hinted unto us in**1 Cor. 13.1. Col. 1.16. Job. 38 7. Matth. 18.10. Iſa. 6.2, 3. Heb 12.22. Act. 7.53. Judges 9. 1 Pet. 1.12. Eph. 3.10. 1 Theſ. 4.15.1 Cor 13:1Col 1:16Job 38:7Matt 18:10Isa 6:2Isa 6:3Heb 12:22Acts 7:53Judg 91 Pet 1:12Eph 3:101 Thess 4:15 the Scripture; Here are great Deeps wherin the hugeſt Elephants may ſwim, and Leviathans tumble: And in the expoſition wherof the moſt Learned are like liſping Children; God will peece-meal and in his due time diſcover all to us, very much here, and p. 37the reſt in Heaven: Then all Miſts as well as Tears ſhall be wip'd from our eyes: Now we ſee darkly, we know but in part: Melius eſt dubitare de occultis, quam litigare de incertis; Pliny the younger was ſwallowed up of a ſmoaking burning Gulph, approaching too neer to find out the cauſe of the Eruption. Let us hear what Learned Hienſius ſaith on the Myſterious Book of the Revelation;Dan. Hienſius in Sacr. Exercitat. ad Nov. Teſt. lib. 20 cap. 4. p. 597. Non quaedam Ignorare tantum, ſed & Ignorare quaedam velle, Humilitatis Chriſtianae Partem non exiguam exiſtimamus; Ne parum reverenter abdita Scrutemur. This ſhould cool in us the uncomly Itch of Curioſity, in Divine things: But on the other ſide, we muſt be deſirous to know what God hath revealed in his word, and in order therunto to beleive that we know nothing; to be ſenſible of our darkneſs and blindneſs in Spirituall things:1 Cor. 8.2.1 Cor 8:2 The Lord knows, we have weak Eyes, ſtammering Tongues, and trembling Quills; if we go about to ſpeak or write of the deep and ſublime things of God; And ſuch, without all peradventure, is the Doctrine of Angels:

p. 382.22Conceſſion. Whilſt we plead for thoſe glorious Creatures, thoſe loving and lovely Spirits, and their care which is extended towards us; from our Souls we do abhor and deteſt as moſt impious, the Adoration of Angels; with a deſire it may be as heartily, as themſelves alſo do it: For as nothing pleaſeth them more then our converſion and gracious converſation,Rev. 19.10. & 22.9.Rev 19:10Rev 22:9 ſo nothing is more abominable to them, then to be adored: Origen ſpake to fvourably of it; but the Lord hath moſt expreſly forbidden it,Pſal. 50.15 Col. 2.18.Ps 50:15Col 2:18 Col. 2.18. Let no man beguile you of your reward, in a voluntary humility and worſhiping of Angels: Divine Adoration is neither due nor pleaſing unto them, nor honourable to God, nor any way profitable to our ſelves.Mendoza in Reg. Vol. 2. p. 25. Tertullian in Mendoza obſerves, that ſome men, namely Magiſtrates, are called Gods; But ſo are not Angels, who yet are more excellent; and all to hinder our Adoration of them.Matth. 4.10. Heb. 1.13.Matt 4:10Heb 1:13 Take heed therfore Chriſtians, that yee do not ſo cry up Angels as to derogate from Chriſt in the leaſt:

p. 393.33Conceſſion. When I ſay one Angel chiefly and conſtantly attends the elect Perſon in an ordinary courſe; It cannot be denyed but in an extraordinary way**Pſal. 34.7. Exod. 14.19.Ps 34:7Exod 14:19 One Angel may attend many Saints, as the Noble Generall, and Valliant Captain of the Huge Troop of their particular Angels (as we ſhall ſhew hereafter.) And alſo that many Angels may attend**Pſal. 91.11. Luke. 16.23. 2 Reg. 16.17.Ps 91:11Luke 16:232 Kgs 16:17 One in ſome Eminent and Arduous Imployment, for our greater conſolation.

But from hence to conclude that a Beleever hath not one conſtant or uſuall Guide, carrieth with it ſuch a kind of Argumentation: Note. One Generall belongs to many Regiments and Companies, therfore no Souldier hath a Captain in particular: or (on the other ſide) thus; One Generall hath an whole Army round about him to defend him, therfore he hath not an Alter Fgo, or Animae Dimidium, that above all the reſt doth watch over him, will ſtick to him, and dye with or for him, if need require. Have not young Studients, beſides their generall Officers, as Chancellor, Vicechancellor, p. 40Proctors, Preſident, Vice-preſident,Bucan. Loc. Com. de Ang. Loc. 6. pag. 70. Deanes, particular Tutors to read to them and watch over them? And thus it is in the Doctrine of Angels; Many Angels look to the Church and belong to each particular Beleever: And yet ſaith Bucan, Cal. Inſtit. lib. 1. cap 14.one Angel may be his ordinary Tutor, and more eſpeciall Guardian: So that Calvins, Pro certo Habendum, is ſtill very true: This ſaith he, is to be held for a certainty, That not only one Angel hath care for every one of us, but that all of them with a common conſent do watch over our Salvation and Good.

I have given you the Preparatory Conceſſions, and am come at laſt to demonſtrate our Theſis, and to prove that every elect Child of God hath one particular Angel to tutor and defend him. We ſhal prove this Point by the Dim Light of Nature, clear Beams of Scripture, and the conſent of many Ancient and Modern Writers, untainted with Popiſh Leven.

Firſt, this may be proved by the Dim Light of Nature, where I muſt p. 41ſhew you; 1.11The Point proved by the dim Light of Nature. 1 That the Light of Nature is Well to be heeded. That the light of Nature is well to be heeded though not reſted in. 2. What the light of Nature hath taught us in this Point.

For the former, it will appear by theſe Mediums.

1. It is a Relict or Remnant of the Image of God; Although this Light be not able to prepare us for Grace, or bring us unto Chriſt: And although compared with Faith, it is but as a Gloworm to the Sun; Yet though the Taper be ſmall and burn very dim**See Melanchton de Lege & Peccato. Antony Eurges vindiciae Legis 7. Lect. p. 67. Rom. 1.20. Act. 17.27. Pſal, 19.1. Act. 14.17.Rom 1:20Acts 17:27Acts 14:17 ſome Light and Irradiation flows from it, enough to leave men without excuſe, and wherby we may gueſs at our Primitive knowledge in Paradice: Even as the bigneſs of Hercules body was gathered by his Foot, of a Lion by the Claw;aaStocke of Divine knowledg. p. 11. And the ruines of ſome ſtately Pallace do ſerve to declare its former Magnificence: Much is read of God by the Light of Nature and in the volume of the Creatures.

2. The Light of Nature is neceſſary though not ſufficient in civill and morall things;bbBurges (ut ante) 72.73. For reaſon makes men p. 42in a Paſſive capacity of Grace, of which a Stone or Beaſt is not receptive or capable.

3. Many Points in Divinity do not croſs the Truth of Nature; as Grotius andccGrotius de ve…t. Relig. Chriſtianae Mornaeus etiam; …nd Dr. Hammond of the reaſonableneſs of Religion. See Tertul. de Carne Chriſti. lib. 5. cap. 5. others do abundantly ſhew in divers particulars, too many here to recite; Although Bleer-eyed Nature cannot pry into the Trinity, Incarnation, and Reſurrection.

4. The ſame Object may be known by the Light of Nature and by Faith: I may know there is a God, and but one, by Nature and Scripture Revelation: And yet for all that hath been ſaid, we dare not affirm (with Socinians) that Reaſon is the Rule and Pillar of faith: For in many things, Ideo credendum, Quia Incredibile.

You ſee what is taught by the Light of Nature in Religion is not to be neglected,2 What the Light of Nature ſaith to our Point nor reſted in.

I am now to ſhew you what the Light of Nature hath ſeen and ſaid to our Point? I anſwer, It is well known to the Learned, that Heathens have talked much of ones good Genius, which waits on every man from his p. 43Cradle to his Grave: And perhaps Plato's Genius differed little from Ariſtottle intellectus Agens: For the Peri-pateticks write much of immateriall Subſtances, Intelligences, abſtracted and ſeparated forms. Servius ſaith, that the Genius was given to be a Guide and Conductor of thoſe that were born.**Camerarius. lib. 4. cap. 15. Stoici Singulis Cenium & Junonem dederunt. That is, ſaith Lipſius, Viris Genii attribuebantur; Foeminis Junones. Seneca in Epiſt. 110. p. 640. Cenſorius ſaith, that we have a Genius given to us for a continuall Controller and Aſſiſtant, and that he never with-draws a Minute from us, but doth alwaies accompany us from the time we are committed to his charge, which is at our firſt coming into the World, to our laſt Gaſp: Socrates, Empedocles, & Plutarch held the ſame: In a word, The Heathen Poet? Menander is moſt expreſs; Cuique homini ſimul ac Natus eſt ſtatim aſſiſtit Daemon; Ductor vitae bonus. This Euſebius thinks they learned of the Jews; But others ſay they read it by the Light of Nature. In the ancient Coins of Trajan and Adrian; there is ſeen a Genius, holding in his right hand a Cup, which he reaches out over an Altar p. 44ſtrewed with flowres; And in his left hand a Whip or ſuch like thing. In the Coins of Diocleſian there is ſeen in the left hand of the Genius a Cornucopia, or Horn of plenty, and in the right hand a Cup, with this Inſcription**Genius Populi Romani. Camerarius lib. 4. Plutarch in vit a. M. Ant. GEN. P. R. Alſo Cities and Nations had each of them a ſpeciall Genius, ſaith Camerarius in his Learned Hiſtoricall Meditations. Plutarch ſaith, that an Aegyptian adviſed Antony not to contend with Auguſtus any longer, becauſe the Angel or Spirit that had him in keeping (as he found by caſting their Nativity, if we may beleive him) did fear and redoubt the Angel of Caeſar; and being couragious and lofty when he was alone, became Timerous by approaching the other: This good Genius they called Lares: Apulejus writes much, De Deo Socratis, Aug. de Civ. Dei. lib. 8. cap. 14.of Socrates his God; which, ſaith he, ever attended upon him as his freind, and forbad him to proceed in any Action that was to be unfortunate in the end: Now there (ſaith Auſtin) he plainly affirms, that this is no God but an Aiery Spirit. p. 45Much more might eaſily be written of this ſubject, if it were needful: Tis ſufficient that Heathens have this truth from the breaſt of Nature; From thence they ſucked it; though pulling indeed ſomewhat hard, they have drawn blood with the milk; yet who doubts but the good Genius of the Heathen, and the Chriſtians Angelguardian, are one and the ſame thing?

Secondly,2 The point proved by the clear beams of Scripture. As the Doctrine of Angels Deputation was ſeen by the dim light of Nature, ſo alſo is it evident by clear beams of Scripture: I ſay not only by Heatheniſh conjecture, but Scripture Revelations: And here I ſhall premiſe three things.

1. That all Doctrines muſt be brought to the beame and ballance of the Sanctuary**Trapps Treaſury, p. 103. See Doctor Whitaker of the Scripture againſt B…llar. And Reynolds, de ſacra ſcriptura & Eccleſia,: The Chineſes uſe to ſay of themſelves, That all other Nations ſee but with one eye, they only with two; ſo I may ſay, poor Heathens ſee but with one dim eye of R…aſon, Chriſtians with two Eagle eyes, The Old and New Teſtament. Sinne and Death have defaced, & very much blotted the volume of Creation; but p. 46the Bible is a Fountaine clear and unmudded: Let the Jew go to his Cabala; The Mahumetan to his Alchoran, and the Papiſt to his ſimple Legend: But Proteſtants muſt go to the Scriptures as a well of Life.

2. That many things are firmly believed which the Scripture doth but touch in a few places; As the creation of Angels, and fall of one moiety of them, Chriſt, the believing Jewes Saviour, and Heaven (as wel as Canaan) their portion after this life, which is ſeldome mentioned in the Old Teſtament: The famous Doctrines of the Trinity, Lords Supper, Infant-Baptiſme, the Chriſtian Sabbath, and Lotts, but touched in the New: God not once named in the book of Eſther, yet who doubts but it is Canonicall**Hoc non vult de mo le Librorum, ſed quod ſpiritus ſanctus noſtri babuerit Rationem, &c. Auſt? Iohn 21.25. If all the things that Chriſt did were recorded, how vaſt a volume would they make? So if all Truths in the Scripture ſhould be largely treated of, not the Pocket but a Cart ſhould carry the Bookes. The Rabbins ſay, that on every ſillable or tittle of the Law hangs a mountaine p. 47of ſenſe and holy Doctrine: And a good ſervant will minde what his Maſter once bids him do, without expecting a ſecond command: The rarity of Pearls and Jewels makes them the more precious.

3. That which is mentioned in both Teſtaments, is not only a Truth, but eminently ſo: And that which in the New Teſtament was expreſſed by the lips of Chriſt, the way, truth, and life, you muſt account written not with Inke, but a Sun-beam, or in letters of Diamonds.

To apply theſe Rules to the comfortable Doctrine of Angels Deputation: It is clearly expreſſed in Gods word: It is not much or very often mentioned therein, yet of equall authority and tru…h as if it were: It is in both Teſtaments, and in the New Teſtament was uttered by Chriſt Jeſus himſel…, Hunc audite.

Letting paſſe ſome others that are urged, we …hall chiefly inſiſt on three Texts of Scripture Gen. 48.16. Mat. 18.10. And our Text, Acts 12.15.

p. 48To begin with Gen. 1 Scripturt proof, Gen. 48.16.Gen 48:1648.16. Jacob bleſſing his ſon Joſeph, ſpeaketh thus to him, bleſſing both him and his two ſonnes,Chryſoſt. Hom. 7. in Laudem Pauli. Ephraim and Manaſſeh, The Angell which redeemed me from all evill, bleſſe the Ladds! Chryſoſtome quotes this very Place for the Deputation of Angels:Baſil contra Eunom. lib 3. And Baſill ſhewes from this Scripture, That an Angell is preſent with every one as a Pedagogue and Paſtor, ordering and directing his life.Rivius, de Praeſid. Ang. p 720 Loquitur Patriarcha de eo Angelo quem peculiariter ipſi tutorem, & cuſtodem, comitemque addiderit Deus; ſo Rivius writing on that place.

Now becauſe ſome modern Writers are very confident this makes not for our Turn, let us ſee and weigh their Objections.

It is ſayd this is ſpoken of God, Object. 1 bleſſed for ever.

I anſwer, Sol. God is named as a diſtinct perſon in the foregoing verſe, Gen. 48.15. And he bleſſed Joſeph, and ſaid, God before whom my Fathers, Abraham and Iſaac did walke, the GOD which fed me all my life long to this day; p. 49The Angell which redeemed me from all evill, bleſſe the Lads. Behold he firſt mentioneth God, and after that an Angell; ſo that 'tis evident he ſpeakes not of one and the ſame perſon here: In caſe he had, he would not have varied the Terms, much leſſe have called Jehovah (God bleſſed for ever) by the name of an Angell.

Jacob could diſtinguiſh between the Potter and the clay; and put a difference between God, the Perſon ſending; and an Angell, the creature ſent.

If it be replyed that Chriſt is called the Angell of the Covenant, Mal. 3.1. I anſwer,

1. Chriſt is indeed called an Angell in Scripture, but ſeldom without a note of Difference; To let you know he is more then all Angells; ſo he is called the Head of Angells, and the Angell of the Covenant.

2.Richard Stock on Mal. 3.1. p. 165.Mal 3:1 God the Father is never in the Scripture called an Angell; Chriſt is called an Angell, b…cauſe ſaith Auſtin, he is the Meſſenger of the New Teſtament wherein heavenly bleſſings p. 50are promis'd.Aug. de Civ. Dei. Chriſt was to reveale his Fathers will to his people: But how God the Father (of whom Jacob ſpeaks) can be called an Angell, I ſee not, what perſon is there to ſend him.

Again it is objected, Object. 2 This Angell mentioned by old Jacob is joyned in Bleſſing with God, therefore it is Chriſt, not an Angel: Beſides the Angel with whom Jacob wreſtled in prayer,Gen. 31.Gen 31 'tis like was this Angel. I anſwer,

God bleſſeth and redeemeth efficiently; Angels and Men inſtrumentally: If this were ſpoken of eternall Redemption, it were peculiar to Chriſt; but Jacob here ſpeaketh of Redemption and Deliverance from temporall Evils, which is confeſſed to be a main office of Angels:Pſ. 91.11.Ps 91:11 Therefore Mercerius ſaith, it was an Angel to whom Jacob aſcribeth his Deliverance as to Gods Miniſter. Who is there that doubteth whether Miniſters or Paſtors may bleſſe their people, Parents their children? (as old Jacob here bleſſeth Joſeph) If ſo, then certainly Angels may inſtrumentally be ſaid to bleſs p. 51and do us good, as well as men.

But how doth it appear that this Angel was he with whom Jacob wreſtled long before? when it is plain that he was prayed to by Jacob, and was called, The God of Bethel: Gen. 31.13 32.Gen 31:13But this Angel is neither prayed to, nor ſtiled God: Only in bleſſing Joſeph, he wiſheth that God and his Angel may alſo bleſſe them; The one in commanding a bleſſing, and the other in the execution of Gods will.

'Tis again objected; Object. 3 How was this Angel peculiar to Jacob, when Jacob wiſheth that he may bleſſe and help Ioſeph, and the Lads, his ſonns? I anſwer,

1. Although that Angel did principally attend Iacob, yet now alſo he might be helpful to Ioſeph & his ſons, being locally as well as morally neer unto him.

2. At Iacobs death (he being now very old) that Angel of his would wholly be free, and at liberty to help them.

3. Iacobs Angel by further looking to him, and cheriſhing him in his old p. 52age and weakneſſe,Secundus in ſentent. p. 89. and in the Dreggs of his time (for old age is Viva mors, Cadaver ſpirans, Mobile cadaver) might therein not onelyonly do good to him, but alſo to his children; that hee might have ſtrength to give them a more particular bleſſing, as afterward in Gen. 49.22.

Laſtly, Object. 4 it is objected, that Iacob met an Hoſt of Angels ſent for his defence, and he accordingly called the place Mahanaim, Gen. 32.1Gen 32:1(that is, two Hoſts, or two Camps) Therefore ſome haſtily conclude, Iacob had not ONE Angel to guard him.

But this is no conſequence; For as a King ſometimes appeareth with a vaſt or ſtately Retinue, and at other times is alone with a ſpeciall Favourite: So it was with Iacob; in extraordinary caſes two hoſts of Angels were about him, and yet he might have one Angell for ordinary and hourly attendance, which was ſufficient; of which more in its place.

So that you ſee (the Objections being removed) that an Angel was Iacobs Guardian, for he redeemed him p. 53inſtrumentally and miniſterially from thoſe temporal evils, that otherwiſe had befaln him.

The ſecond Scripture Proof that I ſhall urge for this truth,22Scripture proof. Mat. 18.10.Matt 18:10 is that illuſtrious paſſage of our Saviours, Mat. 18.10. Take heed that yee deſpiſe not one of theſe little ones; for I ſay unto you that in Heaven THEIR Angels do alwayes behold the face of my Father which is in heaven.

Obſerve it.

1. Not their ANGELL, but their ANGELS: Every one hath his Angell.

2. Nor the Angels in generall, but Their Angels in particular.

3. Chriſt ſaith not, the Jewes and Heathens have ſuch Obſervations: But I, who am truth it ſelf (and at the coming of which Sun, all the ſhadows of Error and Superſtition muſt flye away) I ſay unto you, that this doctrine of Angels Deputation you muſt receive as an indubitable truth. 4. Then he chargeth the world not to goe about to moleſt or trouble his People; becauſe their particular Angels are p. 54not onelyonly titular, but tutelar; Their Angels watch over them, and will protect them.

Grotius, Hugo Grotius in Mat. 18.10. P. 314.Matt 18:10although hee be not very zealous for the Deputation of Angels as to particular perſons, yet was forced to write very favourably of it from that cleare Scripture; Probabile admodum eſt eam ſententiam hic a Chriſto approbatam: It is very probable ſaith he, that Chriſt doth here approve of that commonly received opinion.P. Lomb. lib. 2. Diſt. 11. The Maſter of the Sentences doth chiefly inſiſt on that place, for the proof of this Point; Angelos dicit eorum eſſe, quibus ad cuſtodiam Deputati ſunt: And the place is ſo clearly for it,Rivius P. 717. that with Rivius we may demand, Quid clarius? Quid Apertius? Etiamne firmius aliquod, ad hujuſce Rei fidem, Argumentum quaeris? What can be clearer or plainer? Will you after this ſeek for any Argument to prove it?

And Bullinger thus;Bullingeri D…cad. 4. ſerm. 9. Clare dicit puellis additos eſſe Angelos; hand dubie cuſtodes: In a word, Auſtin, Chryſoſtome, and Zanchy ſay the ſame from p. 55this clear Text of our Saviours.

But becauſe ſome endeavour and bend their wits to blunt the edge of this Scripture alſo, and unpin the wheel of this Charret, that it may drive the more heavily, whilſt they eſcape it: I ſhall anſwer their Objections and Nicities, tending to corrupt this Text.

1. It is thus gloſſed by ſome: Object. 1 Not their Angels, as if every one had an Angel, but theirs in common; As divers Children of a rich & great Man may have three or four ſervants to attend them in common, and yet each child may not have his particular ſervant.

I anſwer. 1. Sol. 1 This moſt ſlender Objection doth ſufficiently grant the Deputation of Angels: For the objectors do confeſſe, that thoſe Angels mentioned be their Angels, not the Angels in generall of Gods Church. There is then a peculiar Deſignation and Deputation of ſome certaine Angels to their attendance. 2. 2If they be their Angels, then it followeth, that when all thoſe Diſciples p. 56were dead, except one, there ſtill remained one Angel to attend the ſurviving perſon: Note. who was ſo his Angel, that he was not anothers, which clearly proves the particular deputation of Angels: For if it can ſo clearly appear that one Diſciple (out-living the reſt) had Angels peculiar to him, then I pray what falſe Divinity is this to ſay each Believer hath one Angel at leaſt to guard him: For Omne majus continet in ſe minus, the greater comprehends the leſſe. We doe not affirme that an Elect hath never more then one Angel: For in arduous and difficult caſes, a whole troop of thoſe Angels that attend the Church in generall, or ſuch as worſhip before the Throne, do flye to our relief; But this we may ſay, that every Believer hath one at leaſt to be near him.

It is thus alſo objected by ſome: Object. 2 If theſe Angels did attend the Diſciples on Earth, as a ſhadow the body, how do they behold the face of God in heaven?

'Tis the heaven of Angels to ſee Gods face who is omni-preſent, Sol. and p. 57to be doing and fulfilling his will; This doth not eclipſe the happineſſe of Angels: To retain their Primitive excellency: To attend on the Church which is part of Chriſt Myſtical: To be free from all diſtraction ſinne, and miſery: To ſee, know, and love God, to do his will readily, faithfully, and cheerfully; Oh this is an heaven to elect Angels, whilſt they are diſperſed, buſied, and employed upon earth.

Laſtly 'tis objected, Object. 3 Let the ſcope of Chriſt be well obſerved; what doth he drive and aime at? Was he before talking of Angels, or their Deputation? No, but he would not have his Diſciples offended, deſpiſed, or injured: Now how doth the Doctrine of Angelical deputation contribute any light or vigour to that diſcouſe and deſign of our Saviour. Sol.

I anſwer much every way, in foure reſpects.

1 Offend them not, do not deſpiſe or undervalue them:††Ab homine mortali deſpici vel pro Nihilo duci, quos Deus in tanto pretio habet nimis abſurdum feret. Mart Bucer in Mat. 18.10.Matt 18:10 Becauſe each of them, though never ſo poor & mean in the world, and voyd of external pomp and glory, or humane aſſiſtance, p. 58hath an Angel of Light, glorious in power and wiſdome, deſign'd to his particular attendance: For as the children of Noble men are diſcerned by this, that each one hath particular Servants, ſo it is with the people of God. You have no reaſon to deſpiſe or vilipend them whom God hath thus owned and honoured.

2 Offend them not in any place, though alone; for in all places God is preſent with them, and a Believers Angel is his faithful Aſſociate.

3 Offend them not at any time; For though extraordinary guards may with-draw, yet their Guardian Angel will not forſake them.

4 Theſe particular Angels are placed by God, and are daily accountable to him for their charge: They always behold the **Id eſt aſtare Deo tanquam Regi, obſervantes ejus nutum ut capeſſant ejus Mandata de ipſis emittendis ad cuſtodiam Puerorum Piſcator Annal. & Schol. Mat. 18.10 p. 182, 185Matt 18:10face of my father which is in heaven. So that you ſee the Doctrine of Angels deſignation did moſt directly advance the ſcope and deſign of Chriſt in this place, namely, why his little ones ſhould not be deſpiſed or offended.

The objections being removed, let p. 59us be careful how we deſpiſe the Doctrine of Angels Deputation: For if it be unſafe to deſpiſe the Chriſtians ſo attended, it will be more dangerous to contemn the Doctrine whereby they are ſecured: For in ſlighting this Doctrine, take heed leaſt yee be found among the ſlighters of Chriſt, who delivered it. Shall the ipſe dixit of Ariſtotle be of force in our ſchools? How much more the Ipſe dixit of Chriſt in our hearts. Let theſe words of our Saviour (I SAY ƲNTO YOƲ) be as a clap of Thunder, moſt hideous for ſound, to awaken and ſtartle the contemners of this Truth: yet ſo, as that it may be accompanied with harmleſſe Lightning, and flaſhes of Divine conviction, that they may no longer ſuſpect, or queſtion what is here uttered by Truth it ſelf.

—I—who am the King and Law-giver of the Church; who am Truth it ſelf, and ſo cannot lie or countenance the lies and errors of others: Wiſdom it ſelfe, and ſo do not ſpeak raſhly: Holineſſe it ſelf, and ſo do it not partially: Power it ſelfe, and ſo am able p. 60to puniſh thoſe that will not believe me. I that am your Redeemer, and ſhall ſeale all my Sermons and ſayings with my blood: Finally, I that am the Head and Captain of Angels, and beſt know what Orders and Inſtructions I have given them.

—I SAY— I doe not only and inwardly ſee and know it (who know all things) but I think it fit to ſpeake and promulgate this truth to you: Heathens and Jewes have ever ſaid it, but now remember Chriſt the Eternal Son of God hath confirmed it to you: Many things I know that yet ye are not able, nor fit to heare; but this I will reveal from the Father unto you, as a Doctrine doubted by ſome, but of rich conſolation to all the Elect.

— ƲNTO YOƲ — My dear Diſciples I ſpeak it, unto you my hearers, as before many Witneſſes, as before thoſe that muſt record and publiſh this Truth to the world, and all its nations and ages: For what is ſpoken to you in obſcure corners, ſee that ye trumpet and proclaim it on the houſe top.

p. 61—THEIR ANGELS DO ALWAYES BEHOLD THE FACE OF MY FATHER WHICH IS IN HEAVEN. Which words (as you have ſeen) do moſt clearly hold forth with both hands, the particular Deputation of Angels; For he ſaith not, The Angels that attend Gods Elect, but THEIR Angels. Nor is it ſayd their Angel, as if one were allotted to many; but their Angels, each of theſe little ones that belong to me; whether little in ſtature as this Childe here before you; Or little in grace, parts, and eſteem, as ſome of my Diſciples; Or little in their**Qui depoſita altitudine, ſe ad Modeſtiam & ultroneam ſubjectionem compoſuerint. Marlorat. in Mat. 18.10Matt 18:10 own eyes, as all my Elect, I ſay each of them is great in the eyes of God, and hath a particular Angel to attend and guard him.

The third Scripture Proof for the Guardian-Angel is this in the Text,3 Scripture proof, Acts 12.15.Acts 12:15 Acts 12.15. Behold what Chriſt himſelfe taught, the Primitive Chriſtians do believe and declare, It is his Angell. They were not Heathens that ſpake this, but Chriſtians well inſtructed in the faith; Not Chriſtians p. 62infected with Errors: But ſound Chriſtians in the moſt pure and Primitive Times: Not ſpoken raſhly by the Maid-ſervant Rhoda, but by the Church at Ieruſalem, and that at a time, and in a place of worſhip, for they were aſſembled to pray for Peter: Then it was not a conjecturall,**Loquantur de petri Angelo, ut de re minime nova, aut ambigua Beza in Acts 12.15. p. 332.Acts 12:15 but poſitive ſpeech: And the golden quil of St. Luke recorded it among the grave Acts and ſayings of the Apoſtes and Primitive Chriſtians, without the addition of any diſlike or diſſent (as you have ſeen already); To all which let me add, that this Doctrine of Angels Deputation was not only believed and declared by the Church at Ieruſalem; but alſo it was confirmed by St Peter himſelf, that great and famous Apoſtle, one of the Life-guard of Chriſt, one of his boſome Diſciples, one that was preſent at his Transfiguration, and one that Chriſt had a very ſpeciall eye of favour upon; On the doctrine of whoſe reaſonable and brave confeſſion hee reſolved to build his Church, and to whom the Lord did ſhew ſingular kindneſſe next unto p. 63Iohn, Mar. 16.7. Tell his Diſciples (& Peter) that he is riſen, and goeth before you into Galile: And laſtly, Peter that was chiefly concerned in this affair; For they ſpake of his Angel; If therefore Peter himſelf will be ſo farr from checking them for this ſaying, as to ratifie and confirm it; who can any longer demur his ſealing of this point? But Peter did acknowledg the Deputation of Angels. Acts 12.11.Acts 12.11.Acts 12:11 When Peter came to himſelf, he ſaid, Now I know of a ſurety that the Lord hath ſent his Angel, and hath delivered me out of the hand of Herod.

1. One Angel came to him, ſhall wee queſtion but it was his Angelguardian? 2. 'Twas by deputation and appointment, the Lord hath ſen… him. 3. 'Twas to comfort and deliver him out of priſon, and give him in to the prayers of the Church. 4. That he might be aſſured it was his Angel, the Angel aſſumed a bodily ſhape, a light ſhining in the Priſon, and he ſpake to Peter, and ſmote off his chaines. 5. He was herein much confirmed in our point: Now I know p. 64for a certaine it is ſo and ſo: Oh that ſuch as out of zeal againſt Rome, & in pangs of miſtaken zeal, do oppoſe with ſome bitternes this truth, would pauſe, ponder, and conſider the forementioned Scriptures; Then would we ſay with Peter, Now we know for a certain that God ſends unto his ſervants, and to each of them a tutelar Angel to defend and direct them. Now the objections againſt this laſt Scripture, were anſwered in the ſeverall expoſitions of this Text, and therefore here we ſhall paſſe them over.

Thirdly and laſtly,33The Point by conſent of ancient & modern Writers. we come now to give you the confirmation of this point, by the joynt aſſent of many ancient and modern Writers, untainted with Popiſh leven: And here we ſhall conſider two things. 1. That this evidence is not vain. 2. That of theſe evidences there are ſtore.

1. That the judgment of Antiquity, viz. of learned, pious, and Orthodox Writers in ſeverall ages, doth tend very much to the right underſtanding of Scripture-truth: We doe not ſay that**See Iohn Daille of the right uſe of the Fathers. Antiquity, the opinion p. 65of the Fathers, and humane tradition are infallible ſigns & pillars of Truth, or that they are equall with the Scripture, or that Generall Councels cannot erre; Or finally, that there is not ſuch a thing as Antiquity of Errour: But this wee ſafely may affirm, That the judgment of holy, learned, and unbyaſt men is not a little to be heeded, and doth exceedingly conduce to the clearing of Scripture-truth, tending to ſettle and eſtabliſh us in the true meaning of Gods word.1 Tim. 3.15.1 Tim 3:15 The Church is called The pillar and ground of truth: Not ſo much a Marble pillar to ſupport the Truth, as a pillar on which is Paſted the Proclamation of Divine Truths. That the judgment of the Learned and Orthodox is not to be neglected, will thus eaſily appear unto us.

1. The tranſlation of the Bible into ſeverall Languages hath ſtill beene highly valued in Gods Church: The generality of Gods People have no other Bible to peruſe but that which is cloathed in their Mother tongue; on this Bible they build their ſalvation: p. 66Nay, the moſt learned Linguiſts doe know the ſignification of Greek and Hebrew words only upon credit of their Teachers and Authors: Therefore alſo the Expoſition of the Scriptures by the ſame, or like-learned, or ſound men, is not to be ſuſpected or vilipended in Gods Church.

2. They have ſtrong and ſollid proofs of the things that they hold, well back'd with Scripture & Reaſon, and intermixt with fervent exhortations to Piety.

3.1 Theſ. 5.20.1 Thess 5:20 If we muſt regard the Sermons, Expoſitions, and Writings of the Living, then ſurely much more of the Dead, ſince the Living may recant and depart from their preſent perſwaſions; but the other have conveyed that to us which was their Belief both in life and death: Surely the experiences of Gods people, whether here, or in heaven, are of marvellous uſe and rich benefit to the Saints.

4 Their joynt conſent, unity and harmony in things fundamentall, declares that they were acted, and aſſiſted by the ſame ſpirit.

p. 675. Their difference in leſſer things, is ſo farre from abating the weight of their Teſtimony, as that on the contrary it addes††Jo: Daille of the Fathers, book 2. p. 186. rather much unto the ſame: For this clears their conſenting in things Fundamental from all ſuſpition of proceeding from Combination, or Mutual Intelligence, and the thing which is now ſtiled Intereſt: For when you find them diſagreeing in many leſſer things, it is an evident argument that they have not altogether ſucked their knowledg from one another, or combined together to deceive us: But according to their beſt underſtandings they drew all from the Fountaine, hewing out each particular point from the rich quarry of ſacred Scripture, ſo far as God did reveale his will to them.

6. Many eyes ſee more then two: But the OrthodoxaaAthanaſius had ſo high an eſteem of Conncels, That writing of the Nycene Councell, he ſaith thus: An non igitur Peccant iſti, ſi vel cogitent tantum contradicere tam celebri totius orbis Synodo? Athan. De Decret. Nicen. Synod. p. 318. Councels conſiſted of many eminent Lights, and a conſtellation of many gliſtering Suns, p. 68gathered from Remote parts, earneſtly ſeeking God by Prayer and Faſting: And ſo by their Learned and Orderly Diſputations (as from the colliſion of ſeverall flints) many ſparkles of Truth and Light did breake forth.

7. And laſtly, Many did not only Preach, but diſpute for, and pen down what the Lord had revealed unto them; ſome of them uſing Red inke, and ſealing the Truth which they atteſted with their blood; As Ignatius, Policarp, Cyprian, Origen, Huſs, and many others, who amidſt all their tortures would not let go the Truth, as well knowing that the Vine of Gods Church doth bravely flouriſh after it hath been well watered with blood: Perſecutors that burned their bodies, could not utterly conſume their Writings.

Thus I have endeavoured to prove that the judgement of Learned and ſound Writers is of great uſe for the clearing up of Scripture-truth.

2. I now proceed to ſhew you that of godly and learned Authors, a multitude p. 69have pleaded for the Guardian Angel; beſides ſuch as are tainted with Romiſh intereſt.

Tertullian, Tertul. de Baptiſme.who flouriſhed about the year of our Lord 200. in his book of Baptiſme, doth fully declare himſelf to be of this perſwaſion.

Clemens of Alexandria (about the ſame Time) ſaith thus;Clem. Alex. ſtromat. lib. 6. Per gentes & Civitates ſunt diſtributae Angelorum Praefecturae; Fortaſſe autem etiam ex iis ſunt Deputati ſingulis. Nations and Cities have their Angel-guardian, and it is likely alſo particular perſons.

Origen, about the ſame time,Origen in Hom. 66. in Numer. a moſt ſtiffe Champion for this Truth; and one that levelled ſome objections againſt the ſame: Adeſt unicuique Noſtrum, etiam minimo, qui ſunt in Eccleſia Dei, Angelus Bonus, Angelus Domini, qui Regat, qui Moneat, Idem. in Lucam.qui Gubernet, &c. And again thus; Ego non ambigo & in caetu noſtro adeſſe Angelos, non ſolum generaliter, ſed etiam ſigillatim: He ſaith, that not only particular Churches, but Perſons, even the leaſt and meaneſt in Gods p. 70Church have the preſence, warning, and overſight of a good Angel from God: And of this, ſaith he, I do make no queſtion at all.

Baſil the Great,Baſil contra Eunom. in Libr. 3. who lived about 370. thus, Ʋnaquaeque Anima Angelum habet ad ſui cuſtodiam Deſignatum; Every Soul hath an Angel appointed for his Keeper.

Gregory Nyſſen, Greg. Nyſ. in vita Moſeos.who flouriſhed about 380 ſaith thus, There is given to every man one of the Angels as an helper and Protector: This is a true ſpeech that hath deſcended unto us, and the which we beleive.

Theodoret, Theodoret. Or…t. 11. p. 715.who flouriſhed about 390. thus; Ʋnicuique noſtrum unus Deſignatus eſt Angelus; To every one of us is an Angel aſſigned.

Hierom, Hieronymus in Matth. 18. Lib. 3.Matt 18who lived about the ſame time, thus, Magna Dignitas Animarum, ut unaquaeque habeat ab Ortu Nativitatis, in cuſtodiam ſui Angelum Delegatum: Full great is the Dignity of our Souls, when as every one at the firſt coming into the world hath an Angel deputed to defend him.

p. 71And again,Idem in Pſal. 33.Ps 33 Haud dubium eſt Timentes Dominum ab Angelis cuſtodiri, ſicut ipſe Dominus docet, Mat. 18. It is not to be doubted but the Angels keep ſuch as fear God, even as our Lord himſelf teacheth.

Chryſoſtom, Chryſoſtom in Act. 12.15.Acts 12:15who flouriſhed about the year 400. writing on our Text, ſaith thus, Every Saint hath a particular Angel allotted to attend him; which Poſition plainly ariſeth from this place.

The ſame Father writing on Matthew ſaith thus,Id. Hom. 60. in Mat. Singuli Sancti ſuos habent Angelos, Every individuall Saint hath his Angel.

The moſt Learned Auſtin who flouriſhed much about the fame time,Auguſtinus lib. 1. Medit. cap. 12. ſaith thus, Hoc etiam Maximum exiſtimo beneficium; quod ab Ortu Nativitatis mea, Angelum Pacis ad me cuſtodiendum, nſque ad finem meum, dedit mihi Dominus. I account this a very great bleſſing, that the Lord hath given me an Angel of Peace to be my Keeper, from the time of my Birth to the end of my life.

Iſidore, Iſidor. de Sum. Bono.who lived about 630. faith thus, Boni Angeli ad Miniſterium humanae p. 72ſalutis Deputati ſunt: Singulae Gentes Praepoſitos Angelos habere ereduntur; Omnes homines Angelos habere probantur: Tis beleived that all Nations, but tis certain all men have their Angels guardian.

Theophylact, Theophylact. Enar. in Mat. 18. fol. 48.Matt 18who flouriſhed about 1070. ſaith thus, Omnes enim Homines, & maxime fideles, ſuos Angelos habent: All men, but eſpecially the Faithfull have their Angels.

Bernard, Bernard de Conſideratione lib. 5.who flouriſhed about the year 1130. thus, Angeli creduntur ſingulis Hominibus dati de quibus ſalvator Mat. 18. It is beleived every man hath his Angel; of which our Saviour in the 18. of Matthew; where alſo he doth not barely approve this Opinion himſelf, but declares it to be the received Doctrine of the Church in thoſe dayes:

John Rivius, Ioha: Rivius in libro de Praeſidio Angelico. p. 717.who wrote about 1540. is of all men the moſt zealous for our Point, and at laſt confirms it thus, In eadem nunc ſententiâ perſto, nec deduci inde me unquàm patiar: I am now fully of that judgment, nor will I ever ſuffer my ſelf to be withdrawn from that perſwaſion.

p. 73Peter Martyr, about 1562.Peter Martyr. Com. in 1 Cor. 11.4. fol. 151.1 Cor 11:4 wrote thus, Angeli deputantur ſingulorum Hominum obſequijs; juxta illud ſalvatoris, Mat. 18. Every man hath an Angel appointed to give him diligent attendance, as our Saviour tels us.

Theodor Beza, in the year 1564.Theodor. Beza in Mat. 18.10. p. 62.Matt 18:10 wrote thus, in his Comment on the Teſtament foreign, Id eſt, Angelos ipſis peculiariter adhibitos cuſtodes, adverſus Satanam, & impuros spiritus; ut ex Plurimis Veteris Teſtamenti Teſtimoniis liquet. Their Angels, ſaith Chriſt; that is, the Angels peculiarly deſign'd to be their Guardians againſt Satan and all impure Spirits, as is evident by many places of the Old Teſtament.