^*,..* »* *' ""'"'"»'■"" *.„)^,„ 
 
 PRINCETON, N. J. 
 
 '■^. 
 
 Collection of Puritan Literature. 
 
 Divisi 
 
 Section 
 
 
 Number 
 
 ^^' 
 
^ive JnNETMATOAOriA : 
 
 O R, A 
 
 iStCtotttfe of tinsels : 
 
 THEIR 
 
 Nature and Office, or Miniftry. 
 
 Wherein is /hewed what excellent Creatures they are, and thar 
 tbey are the prime Inftruments of God's Providence, and 
 are imploy'd about Kingdoms, and Churches, and lingle 
 Perfons, and that under Jefus Cbrifi, who is the Head of 
 Angeh as well as Men, and by whole Procurement /Irgeis 
 are Minifiring Spirits for finful Men. 
 
 Alfo fomething touching 
 
 Devils and Apparitions, and Impulfes. 
 
 WITH 
 
 A Pradic^il Improvement of the Particulars handled, and of the 
 whole Dodrine of /^w^e//, efpecially for the promoting oi an 
 
 ANGELICAL LIFE. 
 
 Here fuch Speculations is fbme would fecm wife in, above wbai is writ- 
 ten, are decline^ : Aad fuch things only arc bandied as the Holy 
 Scriptures give us light in, and have been taught by Sober Divines. 
 
 LONDON: 
 
 Printed for Thomas Farkburfi at the Bible and three Crowns in 
 Cheap/ide, near MerctrsCbappel^ 170 1. 
 
 l^ 
 
Digitized by the Internet Archive 
 in2013 
 
 http://archive.org/details/angeloOOsaun 
 
PRE f'a C E. 
 
 Chriftlan Reader, 
 
 BEfore this Learned^ and Ufeful Treatife was fnff^red to walk abroad , in 
 Vuhlick, to he w'wtd hjf All: A Cofy thereof was imparted to we ; 
 which I read over, to my great SatisfaBiott, and Edification, I am very ap- 
 frehenfive, That the declaring of my Opi?uon of It, can weigh little, or no- 
 thing with Many : both by najon of my Ohjcurity, and the Inconfidtrablenefs 
 of my Judgment. But, probably y Ifliall be cenfured by fome, as too forward, 
 and a£uming,for intereffing my Jelf, and medling with it, feeing I can con- 
 tribute nothing to the Worth, or Commendation of 7r. Tet I JJjaH adventure 
 (with SuhmiJJion to tbofe who are better qualified for this Service) to acquaint 
 fucb with my prefent Thought s, as by reading of it dejire to promote their Spi- 
 ritual Advantage : by laying before them^ my Sentiments touching the Sub- 
 je5l Matter of this Excellent Difcourfe : and fomethm^ of the learned^ judtciouf^ 
 and pious Authors difpo/ing, and ordering his Meditations upon this Subje5l. 
 
 I. The Subject, here undertaken, to be treated upon^ is^ certainly, very high, 
 and noble in ttsftlf, and exceeding ufeful for m, to be acquainted withal^ m 
 regard there is jo much fpoken of the Angels^ and their Mmiflry in the Holy 
 Scriptures. For that which is written therein, is written for our Learning. 
 It is then a Matter, which deferves to be foberly enquired into. What may 
 be the Reafon., why the Scripture-Do^rine, concerning Angels j is no more at- 
 tended unto ? For it is, in our time, but fparingly treated upon : And not fo 
 frequently, and deeply in the thoughts of Chriftians, as itJJjould be ; and con^ 
 fequently, not improved by the Children of God to their growth in Faith., Ho- 
 Imefs and Comfort as it might be. Let me be pardoned, if 1 offtr my Con* 
 je^ure in two Inflances. (i,) The bold, curious, and confident Speculations 
 touching the Angels.^ both in Elder tirties, and in the 'Days of the School men, 
 who intruded into things not jeen, vainly pufft up by their fie f,jly_ minds. Thts 
 made way for a voluntary Humility, and tfjued m the worJJjipping of Angels. 
 And fome (it is probable) that they might avoid this Rock^ have thought it 
 dangerous to be inquifitive into thofe things j which are taught tn the Scripture 
 of Truth concerning them. 
 
 (2.) The Irre!igiouj72e]i, and Sccpticifm of Material! (Is, and S adduces, 
 who deny., or pretend to doubt whether there arcy indeed any Imm.iterial Be- 
 
 A 2 tfigs. 
 
The Preface. 
 
 iffgs at fiti. And if tbtrt be no fef orate Spirits^ as to their Exifience^ tBen 
 €an he nothing fpoken, conctming Juch, that is to hs regarcJf.d 
 
 The prefent Treat j/s is the more to be "jalued upon this 'very account^ That it 
 both ajjerts the Exiftevce of Angel s^ and direBs us hoiv 'we arc to carry ^ur 
 /elves toward them fo as to avoid Superfiition, and Angel- hVorJlnp. 
 
 Tbts way juffice touching thefubje^l Matter treated upon m this Difcourfe, 
 2ly, 1 jljall add a few TVords touching our worthy /^uthor^s dtfpofinv and 
 crdering his Meditations upon that fuhltme^ and noble $ubjiB. The Work it 
 Jelf doih abundantly fljew him to baue been a Ferfon well ftored with 'various 
 uleful kinds of Learning, particularly in the Hebrew and Greek Languages, 
 Of a lolid Judgmtnt, and indefatigable diligence in fearcbmg afssr what was 
 to be found in other Authors^ that might contribute any Light ^ or Furmrure 
 to-httn, torcard the perfe^tng of this Compofure, fo that as far as my Jljort- 
 Jighred Intelligence will reachj 1 mufl eftetm this Difcourfe to be the mc^ 
 full J char, and elaborate cf atiy upon this Suhje5f^ efpecially fuch as are eX" 
 t ant in our own Language. His Stile is plain, and /moot h^ without firairt- 
 ingfor aff-.chd Elegancies ; and yet 'very proper, pertinent, aud expre/five of 
 his own Thoughts, and apt to have an ea/y admt/fion into the Underftand- 
 irg of others, t ho* but of Ordinary Capacittes. He hath digefled hts Mat* 
 Ttrs very happily, in an apt, orderly, and ea/ily Intelligible Method, and 
 greatly accommodated hts Readtr by dividing his Book into feveral Chapters 
 and every Chapter into feveral SeBions, fo that a man need to travel but a 
 *vtry floor t Stage, before be comes to a Pauje, where he may refi him/elf. And 
 where/otver he is pleafed th exercife his Thoughts^ he fliall find fomething to 
 entertain them withal that is delightful and edifying. Through that whole 
 Book tbtre runs a Stream of fanclified Knowledge^ and fertous Godlimfs, 
 which may feafon cur Hearts, as well as enrich our Under landings. How 
 much /oever he extols the Dignity of Angels, and their wonderful Properties^ 
 yet he fill lea'ves them and their Minifiration under the Sovereign Will and 
 Command of God, and Jefus Chnft, their Head \ to whom they devote 
 them/elves and their Services. To conclude this FrchcQ, I commend this 
 Di/cour/e to theferious Chri/lian Reader^ and him to the Grace of God. 
 
 toodon,^ F,K 20. Q^^ Hamoiid. 
 
 THE 
 
CON T E NTS. 
 
 CHAP. I. T^HE Prologue or Intro JuBion to the lext. Ho-iv the Apo- 
 X ^ofile proves that Chrift ts above Angels. § i. Of 
 fbe varioM9 Acctfttom of the l<Jame (Angels) and of ether Scripture 
 I^mes and Titles 0/ Angels. §2.0/ the J<lame Spirit. The Figura- 
 tive and Improper ufe of the Wordy and of the Proper ufe of it, and what 
 a Spirit is. § 3. Several forts of Spirits^ and what an htalU^ujl Spirit 
 is. § 4. Six Scripture Arguments, proving that there are Angels, and 
 that they are fnch Intelledual Spirits. Page i 
 
 CH A P. II. § I. Whether Angels are wholly Incorporeal and Imma- 
 terial. And of the Opinion of the Ancients, that Angels ^re Corpo- 
 real. § 2. Some things Corporeal^ for the Purity of their Subfiance 
 c<f/W Spirits, And how the SubRance of Spirits is to he difiinguiJJjed 
 from the finefl Bodies. § ;. Three Reafns proving Angels Incorpo- 
 real. § 4. Wh'it Bodies they were that Angels have appeared in, § j. Of 
 their Opinion that bold all Intellectual Spirits are embodied. And how 
 Spirits are capable cfthe Settfe of Plea fur e and Pain, tho we fi*ppoJe ther?^ 
 -hot embodied, p. 29 
 
 CHAP. in. § I- Of the Original of Angzh, Tl^at they were created 
 by God. § 2. Whether they were created before the -vifible World^ or to- 
 gether with it. § ;. How Devils came to be. Of the Fall of Angels and 
 what their firfi Sin was. § 4. Of the wonderful Knowledge of Angels. 
 § ^ That they are not Omnijcient at God is. Whether they know Alen} 
 Hearts, and things to come, § 6. Of their ^reat Power. § 7. 7 hat the/ 
 cannot work Miracle?. An Objection anfwer'd. § 8. Of the Angels Agi- 
 lity, and fwift moving from place to place. § 9. Of their Holincfs. 
 § 10. Of their Number. § ir. Of their Order. § iz. Ofthdr great 
 Love to Mankind. §15. Some CorcUaries. p. 4^" 
 
 CHAP. IV. § I. of the Mifion of Angels j Who fends them ; F.om 
 whence they arefenty and whither. § 2. Whether they bad beenjent to mi' 
 ntfter to Men^ if ^^^ had not enter d into the World. § 3. That the Lord 
 Jtfus Chrifi made way for, and procur'^d this great Benefit for Men :^ and 
 bow, § 4. That Angels are ChriitV Mmifiers, and minifter under hk 
 
The Contents. 
 
 Ccnducl. § ^. That it is meet it jhould he fo. ^ 6. Two 'Ends, cfpecially 
 for which God would have Angels to be under Chrjfl ; w'uh Ufes. § 7. 
 M'hat God^s finding Angels import s, and how God fends them. p. 70 
 
 CHAP. V. % I. Of the Work and Imployment of Angels-^ That fame 
 afcribe too much to tbeWy fome too little. % z. A more general Conf dera- 
 tion of it. § :;. That they are imployd in all farts of the World, § 4. And 
 in all forts of Actions whofe natural Caufes are hidden. § 5". And in ftich 
 as are ordinary ^ whofe immediate Caufes are apparent. § 6. That it does 
 not derogate from the Honour of Gody or his Providence to afcribe fuch 
 Agency to Angels. §7. Several Arguments, proving^ that God does or* 
 dtnarily make ufe of Angels, oi the Inflruments of his Providence, p. 91 
 
 G H A P. VI. § I. ^ more Particular Conf deration of the Imployment of 
 Angels. That they have the charge of Kingdoms and Churches ^ 8cc* 
 § 2. What things they do in and about thefe, with fome Improvement of 
 this, § ^. Their Minifiry about particular Ferfons. Whether it extends 
 to all Perfons, or he limited to the Ele^ only. § 4. Several Reafons prov- 
 ing that Angels look after and care for other befides Gods Ele5l. § y. Some 
 ufes this is to be applied to. § 6. Whether every Pexjon hath hts proper 
 Angel affigned him ? § y. Of the firfi Period of time in which Angels Mi- 
 nifier to PerJons,\lz. Infancy. § 8. How they do care for Children, p.107 
 
 CHAP. VII. § r. The Second Period of the Angels Miniflry. i. For the 
 Soul promoting the Knowledge of God in Perjons grown up. § 2. What 
 Angels do immediately by others. § 3 . What they do immediately by them- 
 felves : Applying them felves to Mens Imaginatiojis, they reprefent thingj fo 
 intelligibly as iftheyfpake. § 4.. This inward way of teaching is in Subfer* 
 wncy to the Spirit. § 5*. An Anfwer to what fome obje^ ^g^^^fi ^^^- .§ ^' 
 How Angels are\imploy d as Monitors. Injtance. § 7. What heed is to be given 
 to fuch Alotions and Impreffions as we meet with. §. 8. How Angels arc im^ 
 floy^ das Comforters. § 9. Angels are in fever al refpeBs better Comforters than 
 ny men on earth. § i o.How imployd din keeping evil from mens Souls.p. 151 
 CHAP. VIII. § I. How Angels are imploydfor Men in reference to the 
 Body, § 2. How m making them profperous in their Bujinefs. § g. How 
 in prefcrving them, atid delivering them. § 4. The great ObjcSlion an- 
 fvHrd. § 5*. What ways Angels ufe to defend Men.^ as by giving notice 
 of danger. § 6. By difcovcring and re/lraming Encr/fies. § 7. How they 
 can dtfcovtr tecret dangers, § 8. Whether good Angels are hnplofd in iff- 
 flicting Men. § 9. Whether Angels do pray for the Church. §10. How 
 they are De^enddrs of the Names of God's People, P- ^5"^ 
 
 CHAP. IX. § r. What Angels do for Men at Death, § 2. They miti- 
 gate the Pai?js of Death, a?id make it wore eafy. § 5. They are Meffcn- 
 
 gers 
 
The Contents. 
 
 gLYS of Comfort to dyl'^^g Ter/<;:s. §4. JVhat jingeh Jo immediattly 
 »pun feparatton of Sottl and Body, § 5. What they do at the Refur recti on. 
 § 6. J he Belief of thij DoHrinc of the Mini fry of Angds is urgd. § 7. 
 of 07ie great hindrance of the Belief of it, viz' thst there are (ildonj any 
 Apparitions cf Avgds .ow, removd.' § 8. The Reafon and Ends of Ap- 
 faritions -when they were frcqu-,-.::^ and that 'tis not jo necejjary nor f fafe 
 for tiu that they fijould be now fo frequent. § 9. Ancther Objui ion from 
 the great fufferings ^f Gobi's People ^ anfwcrd. § 10. Another Objicl: on 
 anjwcrld : Andr that the Minifiry of Angels places them not in any kind 
 of Inferiority to Men, is fl)rvd. p. 182 
 
 CH AP. X § r. This Do^rim of the Minifiry of Angels [f)Ou!d excite us 
 to Tbankfuhiejs to God, and glorifying of him. § 2. To further this, the 
 greatnefs of the Mercy is Jhew'd^ by reprejenting our danger in refpecl of 
 Devils : And (i.) their multitude. § 3. Their nearnefs ta us. § 4. Their 
 inveterate Malice. § 5*. Jheir great Power : How (notwithfanding the 
 great Power of Devils) good Angels can controul and hinder them. § 6, 7. 
 Their Knowledge and Cunning. § 8. The Interefir Devils have in wicked 
 Men. § 9. *Tts not an imaginary^ but a real danger we are in from 
 Devils. p. 2C4 
 
 CHAP. XI. § r. The Honour God puts on hie People affigning Angels to 
 take charge of them. § 2. Thsy [Ijouldvalue themjelves accordmgljy and 
 how, both their Souls and Bodies. § 5. On the fame account ought others 
 to value them, § 4. And not to perfecute them. How great a Mad- 
 Tjefs^tis to do fo. § 5*. What a comfleat defence Angels are, being eviry 
 where and alway with God's People, § 6. That therefore they jljould be 
 fearlefs, and how. § 7. God's Peoples enemies can have no Hcpe to pre- 
 vail againfi them. p 2 1 8 
 G H A P. XII. § I. What is our Duty fpecially in reference to Angels. As 
 I. What Honour we mUjf give them. Negatively, Not any Divine Ho- 
 nour. § 2. Not what only belongs to Jejus Chrifi the Mediator, Where 
 of the D£mons of the Platonifts, and that they were Angels. § 3 Hou> 
 we muft not give them any of the Honour belonging to the Holy Ghoft. 
 § 4. That we are not to ajfeii or defire Jenfible Communion with Angtls, 
 and the Keafons. § ^- A Ca/e anfwered. If hat a man jhuuld do^ ar.d how 
 be [l]ou Id carry himfelfif he fljould have an Apparition of an Angel, p.255 
 CHAP. XIII. § I. What Honour or Rcfpe^ is to be given to Angels jhewd 
 fcfitively ; i. To acknowledge them. § 2. .2. Jo lovti them. How we 
 can love them whin we do not fee them. § 15. ^. To be careful not to of- 
 fend them. § 4. To do our befi to maintain that Communion with them, 
 which here we may ordinarily have. § 5*. How we may give them Ad^ 
 
The Contents. 
 
 -vantage. Our Cofwerfion ts a great Advantage. § 6. But ihL< is not all 
 the Advantage "we may give them, § 7. 'Jaj of great concernmevt that 
 the Body be kept in a good tetrjfer, p. 2 ^4 
 
 C H A V. XtV. § I. Of the Angelical Life, or our imitation of AfJgels, 
 § 2. How Angels can be Patterns for our Imitation, feeing they are tnvi- 
 fible a?; J mcorruftible. § ^. IVe n:u(l bccor^e dead to this Animal Ufe, 
 § 4. And rife to a Spiritual Angelical Life. § j. Ibis Angelical Life 
 conji/hy Firfiy in undcrflandmg and knowivg God. § 6. Secondly, tn 
 Love to God, and Complacency tn him. p. 271 
 
 CHAP. XV. §1.^ Third Branch in which the Angelical Life confifts 
 u Holy ABivity. This muft be exfrejsd in Adoring and Fraifing the Di- 
 vine Majefly, § 2. And Jefus Chri/l the Redeemer. § 5 • And a'jo in 
 ferving God and obeying hu Commands in Humility. § 4. In Patience and 
 long J offering, § f. h Charity, § 6. In Integrity, Univerfality , and 
 Vitn^lualnefs of Obedience. § 7. In Zeal and Diligence^ § 8. In Con- 
 fiancy avd Unweariednefs, p. 294 
 
 ERRATA. 
 
 PAge 5. Line 26. for Elijah's read EUp^ai, 
 p. 4. 1. 26. r. his Son. 
 f». lo. I. 30. for PUtonijis and Ddmons] r. FUtonifis call them Damons^ 
 p. 22. 1. 1 1, for [well'] r. with. 
 p. 37. 1. 13. for [contra^'] r.contaH. 
 p. 58. 1. 6. for [but'] r. that. 
 p. 88. L II. for [have] r. leave. 
 p. 128. 1. 2. in the Margcntfor [currant] rȣUrant^ 
 p. 128, L 29. r. brings. 
 p. 140 1. 38. for [hide] r. heal. 
 p. 145. 1. 19. dele [How.] 
 p. 147. 1. 10. for [Angents] r. Agents,, 
 p. 1 57. 1. 2 1. for [agim] r. ajfeii. 
 p. 1 74. 1. 1 7. for [viols] r. vials. 
 p. 1 8 3. I. 20. for [have] r. leave, 
 p. 191. 1. I. for [can fee] r. cannot fee, 
 p. 212. 1. antepennlt. for [ye] r.yea. 
 
 p. 215. 1. 14. for hte/eiv] r. ht^ynv. 
 
 p. 219.1. ^6. for [moj} Images] x.moft lively Images, 
 p. 231. 1. 32. for waiteth] r. waflcth. 
 p. 235. 1. 19. for rr>orm Jacob] r. thou worm Jacob. 
 p. 240. in the Margcnt, for J uperi as] r.fupenus, 
 p. 265. 1. 2. for this encourage] r. this doth encourage, 
 p. 28 1. 1. 26. for this rendered] r. this is rendered* 
 
 A DIS- 
 
A 
 
 Difcourfe of Angels, 
 
 THEIR 
 
 Nature, Office, and Miniftry. 
 
 HEB, L XIV. 
 
 Are they not all minifiring Spirits^ fent forth 
 to wimjier for them^ who /hall be heirs of 
 Salvation ? 
 
 CHAP. T. 
 
 The Prologue or JmroduUim to the Text, How the 
 Jpojile proves that Chrift h above Angels. §*. i. 0/ 
 the various Accepthrjs of the Name (Angels) a^id 
 of other Scripture Names and Titles of Angels. 
 5*. 2. Of the Name Spirit. The Figurative and 
 Improper ufe of the Word^ and of the Proper ufe of 
 H^ and what a Spirit is, §".3. Several forts of 
 Spirits^ and what an Intelle^nal Spirit is, §"• 4, ^/x- 
 Scripture Arguments^ proving that there are An- 
 gels, and that they arefuch Intelleftual Spirits. 
 
 WHEN Moles was keeping the Sheep of Jethro 
 his Father in Law, in the Defdit, near unto 
 Mount Horeb, God bein^ about to fend him 
 to deliver the Ghilren oi Ifrael out oi Egypt, where they 
 were at that time grievouflv oppreffed j He to prepare 
 
 B him 
 
A DifcoHtfe of Angels^ 
 
 him for this Undertaking, firft entertained him with a 
 ftrange and wonderful Sight, Exod, %. 2. A Bufli all in 
 a Flame burning, but not confumed. This Mofes with 
 Admiration obferved, and for his fuller Sitisfacflion, was 
 about to have come nearer to it, to difcover (ifpoffible) 
 the reafon why the Bufh, tho' on fire, was not burnt. 
 But no realbn in Nature could be affigned, for it was 
 indeed a Miracle. The intent of the Frcdi^y was, to re- 
 prefent to Mofes, the prefent State of God's People, the 
 Children of Jfrael m Egyft, now under grievous Servi- 
 tude, and in the hands of a cruel Prince, that deflgned 
 their ruine, yet marvelloufly preferved, as was that Bt3(h 
 he faw. 
 
 As it was then with the JewiJJj Church, fo was it with 
 the Chrifiian in its Infancy, for about Three Hundred 
 Years efpecially. It was almoft continually under moft 
 bloody Perfecution, and Multitudes of Chriftians daily 
 flaughtered ^ and yet there was no. Diminution, orleflen- 
 ing of their Number, but it became a vulgar Obferva- 
 tion, that the Blood of the Martyrs was the Seed of tlie 
 Church. 
 
 By this, as a (landing '•Miracle, has the Truth of the 
 Chrifiian Religion been greatlj confirmed, after the 
 Gift of Miracles began to ceale. 
 
 God's People do not alway live in fuch a flame of 
 raging Perfecution^ but they flill live in the midft of a 
 World of Enemies, that really in their hearts do hate 
 them, Joh.i^.ip, 1//&. wicked Men and Unbelievers, 
 and 'tis as natural (in a manner) for fuch Men to feek 
 the ruine of Gods Church and People, as 'tis for the fire 
 to burn what combuftible Matter it meets with. God's 
 People have Multitude, and Power, and Craft, and Ma- 
 lice againfl them, and yet they are preferved : But what 
 Man living can tell how ^ Tis oftentimes to God's Peo- 
 ple themfelves a wonder, how they are kept, and how 
 delivered. They cannot fee which way it comes about, 
 and becaufe the way of Safety and Deliverance is not 
 feen, where new Dangers and Difficulties arife, Affiance, 
 and Tfuft in God, become the more difficult. 
 
 It 
 
their Nature^ Office and Minijiry. 
 
 It would be no fmall help to our Faith, if wc could 
 fee not only that we are kept, and delivered, but which 
 way this is brought about. 
 
 Tis no doubt the great God of Heaven, that is the Sa- pfal. 17. ■; 
 viour and Deliverer of his People: But by what means? r^^'- ^>^- 
 We that are ufed to means, (hould mofc eafily believe, 
 if we could fee (omewhat of the Means God makes ufe 
 of, and has ready in the worfl of times, to (ave by. 
 
 Now God's Word ( which is a rich Treafury and 
 Store-houfe of Comfort J gives fome Sidsfadion here- 
 about, making Dilcovery to our Faith, of certain un- 
 ieen and unobierved ways and means of Help, and Safe- 
 ty, which our Senfes cannot bring us any Tidings of* 
 Among thele the Miniftry of Angels f which my Text 
 fpeaks ofj is one very confiderable one. The(e bleffed 
 Spirits, the Inhabitants of the upper Region?, does the 
 great God imploy for his Church, and People, and tbev 
 are ever aL work, tho' unfeen, in their Behalf. Of this 
 'tis my purpofe to dilcourfe, fo far as I can get any light 
 from God's Word to dircd me. 
 
 Thefe Heavenly Agents are invifible to us, and work 
 infenfibly; we cannot perceive them, or their way of work- 
 ing, by any of our bodily Senfes, therefore are they but 
 little counted upon : But if the Blefled God would pleale 
 to open the Eye of our Faith, as he did the bodily Eyes 
 of the Prophet Elijah's Servant, 2 Kings 6. 17. we /hould 
 plainly fee, that when we are mott forfaken, there are 
 more for us than are againft us, as the Prophet told his 
 Servant, 'vcr. 16, 
 
 Our Apoftle does in this Text roundly afTert this 
 Truth : That all the Angels, thofe Intelligent Potent, 
 Ailive, Agile Spirits, that inhabit the Empyreal Heaven, 
 are fent forth by God into this lower World, to mini- 
 fter here, for their fakes efpecially, that are Heirs of 
 Salvation. 
 
 'Tis I confefs by the by here, That our Apoftle does 
 propole this great Truth. His dired Scope is to let forth, 
 and prove the tranfcendent Excellency and Eminency of 
 our Lord Jefus Cbnfi^ his Fcrjon and Office, To prove 
 that he is high indeed, he tells us, that he is above An- 
 
 B 2 g^ls. 
 
4 A Difcourfe of Angels^ 
 
 gels, which are the moft glorious Creatures in the whole 
 Univerfe. The ApoIHe fituiing no fit Comparifon in 
 all this lower World, goes to Heaven for one^ and finpjes 
 out the very Grop of the whole Crei.ion, the blefled 
 Angels : And then fays, zfer, 4. that Chnli was made better 
 than the Angels, having chained a more excellent Name than 
 they, Th.it is, more Dignity and Power. And how, the 
 next Verle foisfies us In th«uhe is called the 5on of 
 God, For unto which of the Angels fatd he at any time^ 
 thou art my Son ? &:c. *ijer, 5. 
 
 Some may fay. How is Chrifl- on this account above 
 the y^vgels ? Are they not alfo called the Sons of God fre- 
 quently r** Johi.6. and 2. r. and 38.7. Yea, andBe- 
 Hevers are alfo fo called, i Joh. 3. 2. l<Jow are we the 
 Sons of God, Adam alfo has that Scile given him, Luke 3. 
 ;8. How then is this an Honour peculiar to Chnfi: ? 
 
 I anfwer, Tho' Angels (and others tooj are called the 
 Sons oiGod, yet are they not faid to be Sons of God, as 
 Chrift is (aid to be. Chrift is called Son in an appropri- 
 ate Senfe: Angels are Sont of God by Creation, and (b 
 was Adam : But none ever was called Son with fuch a 
 Reafon annexed, viz. becaufe begotten of God. Thou 
 art my Son^ this day have 1 begotten thee. Chrift is Gods Son 
 by eternal Generation. He is of the fame Eilence with 
 the Father, and therefore faid to be his only begotten Son, 
 Joh, I. 14. And as Man, Chrifi is in an appropriate 
 Senfe Son^ and CciUed his frfi begotten, Heb. i. 6. This 
 Dignity belongs not to any of the Angels : They are but 
 Servants, ver. 7. and do owe Worlhip and Service to 
 Je/us Chrifi-, and accordingly at his Nativity, they did do 
 him Honour, Luke 2. 11. c^ fecj. And they minifrred to 
 him after his bsing tempted by Satan, Matr. 4. 11. Thus 
 is our Saviour (uperiour co Angels in refpe(5t of his 
 Perfon. 
 
 He is fo alfo in refped of his Office. This the Apoftle 
 does alfo (hew. Becaufe he is fet on the Throne of God, 
 and m^de Sovereign Lord of all. He is made an Uni- 
 rerfal Mon^irch, and the Angels are fome of his Subjeds, 
 ver, 7. 8. They are the chief of his Subjeds, the Nobi- 
 lity (as we may lay) or Prinie Minifters of State : For 
 
 (hey 
 
their Nature^ Office and Minifiry. 
 
 tliey (land before him, as th-* Nobles are wont to do be- 
 fore the King ; they fit not down on the Throne with 
 the King, but Ihmd before him : But Chrifi fits on the 
 Thcone, ver. i:;. To which of tU Angels jatth he at any 
 time J fit thou at my right hand ? God lays (o to none but 
 to his Son. 
 
 What the Angels Place and Office is, the Text ex- 
 prefleth*, Art they not mtn0fing Sprits, &c. 
 
 Are they not ? He does with great Emphafis, ufe a 
 Form of Interrogation, i. More vehemently to affirm 
 the thing. 2. To note that it was a matter vulgarly 
 known, and acknowledged, 'viz.. That as there were 
 luch treatures as Angels exilting, fo that they were Spi- 
 rits, and that God had afligned them an Imployment. 
 This was fo well known, that fcarce any doubted of if, 
 and therefore he (ays, Are they not ? Yea, Are they not 
 alU Not (bme of them only, but all were miniftring 
 Spirits. 
 
 The Papifts tell us. That thofe only of the lowefl rank 
 do minifter to Man : But the Text fays they are all fent 
 forth to minifter, th«y have all an Office and Work ap- 
 pointed them. And 'tis for them that Ihall be Heirs of 
 Salvation, that they are fent forth. For does not note the 
 extent of their Commiffion, but the End or chief Defign 
 of it. The Apoltle does not mean that the Angels are 
 fent only to them, and do minifter only to them : But 
 his meaning is (as fhall be further fhewed hereafter^ 'tis 
 chiefly for the fake of the Heirs of Salvation that he fends 
 them forth. 
 
 The Words need no further Explication, We have 
 Four things in them worthy of Oblervation. i. The Na- 
 ture of Angels, what they are as to their EfTence. They 
 are Sfiriti. 2. Their Office, which is to minifter Or do 
 Service. 5. Their Miflion, they are fent forth. 4. The 
 fpecialEnd of their Miffion, the good of them that (hall 
 be Heirs of Salvation, viz^. God's Eled. 
 
 This brief Confideration of the Text fliews thePitnefs 
 of it, to be the Bafis of mine intended Difcourfe, con- 
 cerning the Nature and Office of Angels. Thefe are the 
 Two Heads of the enfuing Difcourfe. 
 
 Under 
 
A DifcoHrfe of Angels^ 
 
 Under the former Head, I fhall endeavour to make as 
 Intelligible as I can, and prove what Creatures Angels 
 are, and that there are fuch exifting ; Superadding forae- 
 thing further about them, namely touching their Origi- 
 nal, their Excellency in Knowledge, Power, Agility, 
 Holinefs, their Number, their Order, their Love and 
 Good will towards Men. 
 
 The Angelical Nature, tho' it be a Secret for the moft 
 part, and will remain fo to us, till we come to Heaven -, 
 yet is it fuch a Secret as we may modeftly inquire into, 
 and leek to know fo far as it is revealed, either in Nature, 
 or in Scripture. And lb much as is profitable for us to 
 know of it, is revealed there. 
 
 SECT. L 
 
 BEcaufe the Names of things do ofcen exprefs fome- 
 what of their Natures and Properties, I (hall enquire 
 into the Signification of fuch Names as Angels are in 
 Scripture called by. 
 
 I. Our Engliflj Name j^Tigel, is borrowed from the 
 Greek. And ^Ayy2\Q- in Greek, and that which anfwers 
 to it in the Hebrew "li^Vo, both fignifie a Meffenger, 
 any one that is fent ; In this large Senfe the Words are 
 fometimes ufed, viz. for any Meffenger that is lent in 
 Bufinefs. See Gen, 52. ;. Jac9l/ lent Meffengers before 
 him, He!;. Angels^ and Jam^s 2. 2f. Raljal^ received the 
 Meffengers, Gr. the Angels. And fome underffand that, 
 A^s 12. i^". it is his Angel, to be meant. It is his Meffen- 
 ger, or one fenc from Peter. 
 
 On this account the Prophets and Miniftersof the 
 Gofpel, are called Angels, becaufe lent of God. Behold 
 1 fend my MeJJcnget or Angel, faith the Lord, Mai. ;. i. 
 that is my Prophet : And fuch was John the Bapttfi. The 
 Paftors of the Seven Churches of Afid are called the An- 
 gels ofthofe Churches, Rev. 2. and Chap. ;. So the MeJJlas 
 Chrtft himfelf (becaufe fent of God into the World, to be 
 the Author of Salvation to all that believe in him) is alfb 
 called the Angel of the Covenant ^ Mai. 3.1. And the An- 
 gel of God's prefenee^ Ifa. 639. And when the Son of God 
 
 appeared 
 
their Nature^ O^ce and Minijiry. 7 
 
 appeared in the Old Teflament, an Angel is faid faid to 
 appear. Ic was not a Cre.ited Angel, but the Son of 
 God himlelf that appeared to Abraham, Gen. 18. 2. as 
 appears, comparing 'ver. 13, 17. where he is cal!e<J the 
 Lord. 
 
 Thus the Word Hgnifies one that is fent in 
 Bufinefs ; But it is Very freqnently uled in ^n Semper Splrituifunt fed 
 appropriate, and more retrained Sen fe, for camn^iaunturvocaorDrAa- 
 a Created Spirit, fern of God 10 Men. And ^'qj;i; nomcn hujus na- 
 to 'tis the Office ot Angel% rather than their tura.? Spirits c(t. quicris 
 Nature, that this Name doth notify. officlum? Angclujcft, /»f 
 
 2. Angels are (ometimes in the Old Tefla- 
 ment called □^'^'7^< Elobim, one of the Names by which 
 the BlefTed God him(elf is fomecimes noiified to us. 
 The firft mention of Gnd in Scripture is under this Name, 
 Gen. 1.1. In the beginni?ig God created, &.C. Heh. Elokim 
 created. 'Tis a Word in Form of the Plural Number, 
 but in that Text joined with a Verb of the Singular Num- 
 ber, to denote (as fome think) the Trinity in Unity. 
 
 Sometimes it is Tranflated according to its Plural Form, 
 God's: As in F'^/. 97. 7. If'^orjhip hi?^ all ye Gods, The 
 Apoftle quoting this Text, fays, Let all the Angels of God 
 worjlnp bim, Heb. r. 6. Therefore by £/^A/w, or the Gods 
 (in that Ffalm) we are to underftand Angels. And fo 
 we interpret the Word, Tfal 8. j. Thou baft made him 
 little lo-wer than the Angels y in the Hebrew 'tis little lower 
 than Elohim. And our Tranflition is juftified by the 
 ApoQle, Heb. 2. 7. where he quotes the place, and reads, 
 ThoH hafi made him little lower than the Angels. Elohim is 
 alfo in leveral other Places tranflated Gods. 
 
 Now Angels are called by this Name, either to note 
 their Strength and Might Ss fignifying Itrong and migh- 
 ty : or in refped of the Intereft they have in the Govern- 
 ment of the World under God, as Magiltrates that rule 
 and govern, and are over others, are alfo called Elohim, 
 or Gods. As in Vfal. 82. i. God fiandetb in the covgrega^ 
 iion of the ntighty : He judgeth among the Gods : That i$, the 
 Rulers and Judges of the Earth, as what follows expounds 
 if. How long wtH you judge unjufl-ly, ver. 2. And, 1 hav€ 
 faid ye are Codi, 6cc. but ye (hall dte like wen, ver. 6, 7. 
 
 3. Ano- 
 
8 A Difconrfe of Angeh^ 
 
 3. Another Name we have, Joh ^S, j. There they 
 are called Morning Stars. When the Tnorning flan fang to 
 gcther^ and all the Sons of God [liouted for joy. The latcer 
 Words areExegetical, or Expoficory to the former. There 
 were no Sons of God but Angel?, before Adam was cre- 
 ated, therefore Angels ni'ifi be meant : And they are 
 called Morning Stars. Now Scars they are called for their 
 Lucid Nature, they are lighclome Subrtances, full of 
 Knowledg;^ Anw they are Morning, or Early Srars, be- 
 cauls in the Morning or beginning of Time, they firft 
 praifed God, as in that plice h lhe>A-'ed. 
 
 4. Angels are called CD^S'^U^ Seyafbitny but no where 
 inScriptLire, but only in Ija. 6. whe e one of them is laid 
 to fly unto the Prophet with a live Coal of Fire in his 
 Hand, ijer. 6. The Name comes from ST^ v\hich figni- 
 fies to burn. So Seraphims fignifies burning, or fiery one?. 
 The Habrew Word is Tranflated fiery in l^umh. zi, 6. 
 fiery Serpents we read : the Hebrew Word D"'21ti;n. An- 
 gels then are called Seraphims, from fire or burning. And 
 the Pfalmift fays, that Angels are Fire, or a flame of Fire, 
 VJal. 1 04. 4. Who maketb his Angels Spirits^ and his Miniflers 
 a flame of Fire. Fire is of a moU acflive Nature, and very 
 quick and fwift in Motion : And fo are the Angels, as 
 fhall be fliewed. Dtonyfws^ and the School- men afcer him, 
 fay, that Seraphim is the Name only ot f.nie Angels, viz,, 
 thofe of the higher Orders, and that thefc are called Se- 
 raphimsy bccaufe they burn with a greater ardency of 
 Charity, than the other Angels do. But this is but a 
 Conjedure that hath nothing to fupport it. There be 
 none of the Angels but may be called Serapbims, and that 
 for their fiery or adive Nature, as before. Some think 
 they have the Name Seraphim, from the Fire of God's 
 
 Wrath, which they are MefTengers of ^ and io 
 Facie Spirlrus Angclos (ometimes fome, fometimesothcis are. Thus 
 fuos cuiTi Ixra & Icvla nun- , 1 • xt ^ c 1 r^cr 
 
 clam, & Miniflros fuosfljm- ^^^y make it a Nai^,ie not ot perpetual Office, 
 
 mam i^nis dum ad extrci- but taken from the eifed: ot fome p.irticular 
 
 rium vindiftac mitdt, ut In Miflion. Angels are called Scraphims when 
 
 Sodoma, &c. Feu Lamb. ^^^^ ^^ execute the Wrath ot God en 
 
 '' "'^' any. 
 
 5' Ano- 
 
their Nature^ Office and Minijiry, c 
 
 5" Another Hebrew N.^nie of Angels isaunDCZ'.- 
 ruhiw, and this isofrner lead in Scripture. Some deiive 
 the Word irom D a Note ot Similitude, as much as Sunr, 
 like as^ and i<01 a Chaldcc Word, thiat /ignifics a little 
 Boy, or Youth ; becaufe lo Angels often appeared. And 
 in (uch a Form Men now a-days picture them, -lvc. as 
 winged Boys. But the Angels are called Cheruhmjs not only 
 when they appeared in Humane Shape^but when in the 
 Form of other living Creatures: As i^kz^ckid's Vilion^ 
 Cbaj). 10 1 5". Wherefore C/6er«/' ((ay ntheisj 
 
 lignities generally any Smilitude or Figure, Chaul) eft Nom.-n gene- 
 but moft properly, iuch as is with Wings Propriccan-.cn vidctur (l.ni- 
 flying. And it notes a fwifc flying thing, ficjrc irragincm ci^ju'cunqj 
 So learned Cameron^ God isfaid, Tjal. i8. lo. faciei, q<ȣ alls cxpaufis ran- 
 ..tare al,. 3^3 i.e. .docfn>of.rnn,otu. To ^^Z^Ctl^^^:, 
 fly on the v\ ings of a Cherub^ that is, on g^, j. ^ 
 
 the Wings of a fwift flying thing. So Angels 
 are fliled Cheruh'imi, for their Adivity and Agility. Je- 
 rome thinks the Name is derived from the fame that 
 Rahhi i?^ fignifying a learned Teacher : And they are 
 called Cheruhtm q. Cberabbim from the abundance of their 
 Knowledge. 
 
 6 Angels are called IVatcbersy Dan. 4- i?. Avd behohl 
 a Wiitcber, and an holy one came down from Heaveny i.e. no 
 doubt an Angel. And ver. 17. This matter is by the De- 
 cree of the IVatcbers, i. e. Angel?. The Hebrew Word (ig- 
 nifies one that watches^ or is waking, or one that waken- 
 eth, or (lirreth up others. 'Tis rendered a Mafier, Ma:. 
 2. 12. The Lord (hall cut off the man that doth this^ ih'' 
 Alafier and the Scholar ; In the Margin of our Bibles 'tis^ 
 him that waketh, and him that anfwereth. A Mafter is 
 called ^^ a Waker or Watcher, becaufe he fhould be 
 ready and excited alway to Teach ; or beCaufe he excire^ 
 his Scholars to Learn. In Greek they read the Word "t /:, 
 i^, from which (as Grotius thinksj comes Ins, which is 
 the MeiTenger of the Gods among the Pa- 
 gans. Angels are called fVatcbers or IVukcrs. ,>"55'"^ quU irrcrporcus 
 • u ' i' rL c u ' c • ■ y II (\cc, Ecfr, n?ra; Temper VI- 
 
 either m reipea of their Spiritual and In- ^gj,^ g, nunquam (iormicr... 
 
 corporeal Nature, not needing Sleep : For y£rQi, i^ d^^. 
 Bodies only have need of Sleep •, or in re- 
 
 C fped 
 
lo A Difconrfe of Angds^ 
 
 fpeA of their watchful Office ; They are alway ready 
 to do the Will oi God, Tfal. 105. 20. They have con- 
 ftant and continual Care of God s People, and take 
 all Opportunities of doing them Good. They ne- 
 ver negls^d their Charge : And therefore are called 
 Watchers. 
 
 7. In the Ntw Teflament there are feveral other Nanies 
 and Tiil^'s given Angels, which I need not infift on a 
 particular Explication of, becaufe they are all of them 
 e^'rot, Ky£*oT)» much of the fame import. They are called Thrones^ Do- 
 'S^U^sl^oiii.^'i^'^f^^h Primipalitiejy ^nd Fewer s. Names of Authority, 
 i^- Rule and Government. They do net prove fo many 
 
 diilin<Sb Degi ec s of Angels (^s Dionyfius the fuppofed Au- 
 thor of their Hierarchy of Angels, and the Schoolmen 
 afcer him do boldly affirm) but only (ignifie to us, that 
 Angels hiave a Power^ Authority and Rule in 
 quid inter fe cllftant 1 xc this World, and rhat the Adminittration of 
 vocabula, dicant qui pof- jj jg vvith excellent Order, fuch as is obfer- 
 
 wnn^'j'^^^n^f "fL^L°: ^^d in (h^ Kingdoms and Governments of 
 bare qind dicunr. bgo me t ^ 7 1 1 1- / 
 
 ina jgoorare coufi:cor. ^^"^ Earth, where there are divers lorts 
 Ang. of Powers, with whi^h Officers are in- 
 
 veiied. 
 What N^mes Fleathen Writers give Angels, is not fo 
 material : Yet to note, it will help uifomewhat to under- 
 hand what Conceptions they had of them. AriHotk and 
 the Veripatetick Philofophers, call them Intetiig^rtces^ and 
 ^hfirr'^iedy and Separate Forms, to notify the Siiiiplici'y 
 and Immacerialify of their Effence^ and their great and 
 excellent Knowledge. 
 
 . , . The VlatonOts and Damons, to fignifie alfo 
 
 their great Knowledge. And tho with us 
 
 now, D£tf707is is taken in 2in ill fenfe for Devils, or wicked 
 
 .Spirits, yec anciently, and wih them, it was ufed to 
 
 fignify good Spirits , al/b, to whom the 
 
 OuTWi cT*; H; ei«c t^cg^v w x\\Q 'Platc7}Jlis gave not only the Name, but 
 
 Lacrt. the Honour 01 God, as Lacrtius affirms or 
 
 Vlato. 
 The Latims call them Genii a Gigmndo, becaufe as fome 
 think; they take care about our Biich, and from our Birth 
 are to us, ut Genitores, as Fathers. 
 
 Whether 
 
their Nature^ O^ce and Minijiry. i i 
 
 Whether, befiJes thofe more common Names th^t are 
 indifferently given to An/^e's, to denote either fomewhat 
 of their Narure, or their Office more Generally, or (bme 
 Special Office they arc (ent about ^ they have alio their 
 Proper Names, by which they are difiinguilhed one from 
 the other, (ome have thought woith difputing : Yea, 
 fome have endeavoured to prove, that all the Angels 
 have their proper Names, luch as are known to God 
 and among themfelves, tho' they be unknown to us. Se- 
 veral Aigumcnts from Scripture are brought to prove the 
 Probability o\ this, but none of them worth confidering 
 but this < ne, 'viz.. Some Angels are, in the Holy Scrip- 
 ture, called by their Proper Names, and if (bme have 
 Names, why ihould we not believe that all have as well? 
 There is Gabriel mentioned, Dan. 8. and in the Ntv^ te- 
 /lament alio, Luke 2. as the Proper Name of a certain An- 
 gel. There is alio Michael \pukQn of, Dan, 10. and alfo 
 in Judc's Epiiile, v. 9. Thele are all the Names tliatlook 
 like Proper Names, that i^Q read in any of the Books 
 of Scripture, that a^e Canonical, Bat in the yipocryphal 
 Bocks, we find more fuch Names. In Tobit there is 
 menti )n of Raphael^ and in Efdras of Uriely and of Ji- 
 remtel m Arch-Angel, and alio of Sealtbitl. The Jewijl) 
 Wi iters give us a great many more luch Names of Ar^gels, 
 which t^ ey pretend to have received by Tridiiion, from 
 their Fathers. Yea, and their Cabah^tcd Writers tell us, 
 that all the Angels Names are contained in the Scriptures 
 myfterioufly : But what they write hereabout are nothing 
 but idle Dreams of theii ?. 
 
 As for thole two Names which we find in Sacred Scrip- 
 ture, and are therefore concerned to confider them : I 
 anfwer, they are Names given thofe Angels, not as their 
 proper Names, but as Names that luited (uch MefTages, 
 as they were then fent in, and dtd as piopc'rly belong to 
 other Angels, when (ent in like Meffages. Gabriel figni- 
 fieth the Power or Strength of God, and the Angel is 
 fo called, when fent to declare the great Power of God. 
 Michael rigniieth, who is like unto God, th4t is, fo Itrong 
 as to be able to contend wich him ; and (o the Angel is 
 called when fent to fight for God's People, and tooppole 
 
 C 2 the 
 
A Difconrfe of Angels^ 
 
 the Devil and his Angels. In like manner that Angel 
 mentioned in Tcbit is called Rapb^elj becaufe he was (ent 
 to heal, (as you read in that Hitiory) and lo the Word 
 Tignities. Thefe were not Names perpetually belonging 
 U) thole Individual Angels, as tlieir Proper Names, but 
 Names given them as appealing in certain Minillries 
 luiting (uch Names. And when any other Angels are 
 lent about the like Services, thoie Names do as properly 
 belong to them. But enough of this. 
 
 Y 
 
 SECT. II. 
 
 "OU have feen what is the import and reafon of 
 thoie feveral Names and Titles given to Angels, 
 that they chiefly figniiV to us their Office, and Miniltry, 
 and feme of them fignify alfo fome Qualifications fitting 
 ihem for their Mini(try. Tlie moft common Name de- 
 noting their Nature, remains to be fpoken to, namely, 
 that which we have in the Text, UnvixJaTtt Spirits. This 
 Name beft fignifies what they are in their 
 Quads nomen hujui na- Intrinfick and Effential Conftitution. And 
 
 cum mittunrur vocantur ^'^r^o ^^^^ ^^ ^^Y ^^^ ^Jetter know what 
 Angcli. Jfod. kind of Creatures Angels are. Angels are 
 
 Spirits, they are not Flefh and Blood as we 
 are, they have not any corporeal Grofnefs, but are pure 
 Spiritual Natures. Both good and bad Angels are in 
 Scripture called Spirits. The good Angels are fo called 
 in the Texty and by the Pfalmiit, He wade his Atjgels Spi- 
 rits^ Pfal. 1 04. 4. So alfo in many other places of Scrip- 
 ture. And this fame Name is alfo given to the Apoliate 
 Angels, or Devils : They alfo are called Spirits, but ufu- 
 ally with fome addition by way of Diilindion. They 
 are called Unclean Spirits, Evil Spirits, See Matt, 12. 43, 
 A^s%. 7. A&s 19. 17, 16. Luke 7. 21. and other places. 
 By nature they are Spirits, of the fame eflential Conlfi- 
 tution the good Angels are ; but by their Apoflacy they 
 became wicked and unclean, who were not fo in their 
 Creation. 
 
 There 
 
their Nature^ Office and Miniflry. i 3 
 
 Theic be fome that will by no me^ns admit that there 
 are any (uch Creatures as Spirits, or Spiritual Natures, 
 lubfifiing in the World. Thi Sadduces o\{Ad denied that 
 there was any Angel or Spirit. And there are lome now 
 a-djys, chat protefs thenileWes to be Chriftians, and yec 
 do liot believe that there are any Spirits, cr Spiritual Sub- 
 ibnces •, yea, ftick not to iay, that the Notion of a Spi- 
 rit, or incorp(^re^l Subilance, doth imply a Contra- 
 dictirr), and that there is an utter Impoffibility of any 
 other being beiide Matter or Body. But methinks, the 
 Confequence of tliis Conceit fliould m.ike any one that 
 is a C/^n/;^w tremble : For it will follow, that either there 
 is no God; or that God is not a Spirit, when our Savi- 
 our Cbrtll exprefly fays, that he is a Spirit, Joh. 4. 24. 
 
 Wherefore veiy Shame enforces thele men to except 
 God, and they will acknowledge him to be an incorpo- 
 real Being, and pure Spirit, but if God be fo, then does 
 not the Notion of a Spirit imply a Contradiction, but 'tis 
 podible for iuch pure Spiritual Natures to be created of 
 God, after his own Image and Likenefs. 
 
 Now, whereas the Scripture doth frequently make 
 mention of fuch Creatures as Spirits, to evade fuch Tefti- 
 iiionies as are brought againft them, they tell us, that by 
 Sprits in Scripture, we are to underfland nothing but, 
 either certain Qualities, Motions, and Infprations in men ; 
 or elfe certain Divine Vhantafms or Appearances, created 
 by God to ferve fome prefent occafion, which ceafed to 
 be alToon as they difappeared, this was the old Sadduccs 
 Opinion of Angels. 
 
 I do confefs we muft yield, that the Word Spirit is 
 fometimes ufed in thefe Senfes, in the Holy Scripture?. 
 Becaufe Spirits are very active natures, working', tho' 
 powerfully, yet infenfibly, therefore (uch Impreffions, 
 Qualities, and AfTw'dions in men, as do powerfully and 
 fecretly move them, are called Spirits. By the Spirit of 
 the Holy Godsy Dan. 4. 8, 9. is meant the Injpiratiort. And 
 when it is faid of Caleb, that he had another Spirit with 
 him, Num. 14. 24. the meaning is, he was a Man of a 
 better Inclination than the re(f, he was a Man of a more 
 a(ftive AfTedion. So the vehement Motions of fin are 
 
 called 
 
1 4. A DifcoHrfe of Angels^ 
 
 called Spirit. And we read of the Sftrit of 'whoveclomes, 
 
 Exod. 28. 9. Hof. j\, 12. and the Spirit ofjeaioufy, Num. y. 14. In ma- 
 
 aTinh 1.7. j^y ,^thep places of Scripture, where is mention of the 
 
 irj"\i 2 Spirit o^ WiJdom, the Spirit of Fear, the Spirit of Bon- 
 
 iCor. 4. 21. dage, the Spi'it of Knowledge, and of the Fear of the. 
 
 Lord, the spirit of .Meeknefi, and fuch like Phrafes, the 
 
 like Senle is to be undsrftood ; or, by a Metonymie of the 
 
 Cauje^ thofe Mo'ions and Imprellions that are the EfF^dls 
 
 of the Spirit of God,, are called the Spirit : But in thefe 
 
 PhrafiS the Word Spirit is ufed Figuratively, not Pro- 
 
 prly» 
 
 Again, becaufe Spirits are fuch pure Subftance? as can- 
 not be perceived by our Senles, therefore meer Phantafns 
 and Appearances, are fometimes called Spirits ^ as in our 
 Tranflation of Mar, 6. 4p. They, i. e. the Difciples, fup- 
 pofed it bad been a Spirit. In the Greek 'cis a Vhantafnt. 
 And they being under the like Apprehenfion another 'ime, 
 'tis faid, they jupfoled they had Jeefi a Spirit, Luke 24. 57, 
 
 The Word Spiric then hath fomecimes fuch a Significa- 
 tion as is by our Sadduces fuggelled. But this not being 
 the Proper Signification, of the Word, but borrowed 
 from the Activity and Infenfibility of Spirits, we muft 
 nor interpret other Scriptures (where it is ufed properly) 
 acco' ding to this borrowed Senfe. 
 
 Can we urideriiand the Word Spirit, in either of the 
 former Senfcs, when it's faid, John 4. 24. God ii a Spi- 
 rit, 6cc, ? Is Go J only a Quality , or a meer Phantajm ? 
 Is not he a. Proper Spirit, or Spiritual Subftance ? And 
 when he is (aid to be, The God of the Spirits of all Flcjlj, 
 'Nurf2b. 16. 22. and by the Apoiile is called the Father of 
 the Spirits, Heb. 12. No doub: the Souls of men are 
 meant^ that are Proper Spirits. When Solomon calls the 
 Soul, Mans Spirit^ and fays, that at Death it returns to 
 God that j»ave it, Ecckf 12. 7. And when Chrift on the 
 Crofs, is fiid to give up theG;6.>/, or Spirit, 'tis meant his 
 Soul, J )h. 19. 50. And when Stephen, at his Death, pray- 
 ed, Lord Jifus receive my Spirit, Jcis 7. 79. does he not 
 mean his Souly that he believed fhould [)e prefently with 
 the Lord ? Xhe Souloi Mm is not a Quality , or Pbantafnj, 
 but a Real Subflance, exiiting wh^n ieparate froin the 
 
 Body : 
 
their Nature^ O^ce and Mimjiry. 
 
 Body : How elfe coulJ it be faid to return at Death to 
 God who gave ic, and ro be received by Jefui Chnfl ? 
 
 A Spirit therefore in the Proper Acceprion of it, flg- 
 nifies a Sttbft anti.il Being, By reafbn of the Imperfection 
 of our Underlbndings, we are hoc able to form any ©ns 
 (ingle adequate Conception of a Spirit, bjt firft we con- 
 ceive of it as a Subfiance^ which 16 the Fundamental Con- 
 ceptioHoiv.y then we conceive of it as Virtue, or Fovjer, 
 which is i:s Formal Conception. Thefe Tv.o Subflance 
 and Power, are noc really di''Hnd: compounding parts of 
 a Spirit, but Two partial inadequate Conceptions, or In- 
 telligible Part?. And if ynu ask^ what a Spirit is? fic to 
 me gives the nrnfl intelligible Account of it, that fays, 
 it is, S;^hjfantia Virtt^oja, A Subflance, a pure Subltance, 
 that has an a(5tive Virtue or Power. 
 
 SECT. III. 
 
 THere are Three forts of Spirits, IntelleElual, Senjitive^ 
 AV)^ Vegetative. 
 
 Iritelkdual -^re either, that one Uvcrcated and Eternal 
 Spirir, the Bleffed God ; or fuch as are Created by him. 
 
 God is an uncreated, eternal, infinite, and tranfcen- 
 dently pure, and fimple Eflence. As he is invifible, (b 
 is he unfpeakable, we having no Words fit to cxpreS 
 what he is in i;is Effence. When we fay, he is a Sab- 
 fiance, and he is a Spirit, thefe Words mn(i bt under- 
 flood to Hgnify fbmerhing tnore excellent than they fig- 
 nify when applied to the moft peried created Spirits : 
 For all created Spirits are as baic^, dull, unacSl ve M.itcer, 
 compired to his tranfcendently , pure and fimple 
 EfTcnce. 
 
 Created Spirits are either Angels, or Huma?je SouU. 
 Now thtle thothev are infinitely beneuh God in Purity 
 and Simplicity, yet are they made afver his Im.ige, and 
 'tis by the Knowlec!p,e of thefe, th^t ve come to knoA^ 
 what he is, they being the beft Glaffes we have to lee 
 him in. 
 
 Atla^ififius f^ys, There are Three things, that as to their 
 EfTcncc, are to Men dyv^e^^^ x] doexca.^ unknown,, m\(\ 
 
 noc 
 
A DifcvHrfe of Angels^ 
 
 not to be defined, i';j&. God, Angels^and the Souls of men. 
 To know thefe immediately, and intuitively in ^heir 
 EiTcrxe, we are not able. And no wonder when 'tis a 
 very imperfecfl Knowledge that we mortals have even of 
 things that are corporeal. As for the Subftancesof things 
 that arc corporeal and fenfible, they are but by accident 
 laid to be the Objeds of Senfc, and as ftripped of their 
 Accidents, we have no pofuive true Conception of them. 
 *' Who hath told us any thing {faith Baxter, Reajons of 
 " tbe Chrtfi. Relig. p. 5'5'4.) of the naked Matter or Form 
 " of Fire ("fuch as the Sun and Luminaries are?) any 
 ^^ other wi(e than by its Ads and Powers, or Vertues of 
 " Motion, Light and Heat, as we defcribe the Soul of 
 " Man. We know Spirits by their Ads and Operations : 
 By thefe we come to know their Formal Vertues, and (o 
 their Nature, what they are, and that as clearly and cer- 
 tainly as we do other thing?. 
 
 . There is in the Soul of Man a Faculty Effential to ir, 
 by which it doth perceive its (elf, and its own Ads. He 
 that liveth, doth by living know, and perceive that he 
 Hveth ^ he that underftands, doth perceive that he un- 
 derftands; he that willeth, perceives that he doth will ; 
 and he that thinketh, by thinking doth know and per- 
 ceive that he thinketh: And a Man is as fure of this, as 
 he is of any thing in the World. When I am thinking, 
 lam more certain of mine own Ad, vtz.. that I do think, 
 than I am of the Truth of that which 1 think upon. And 
 note, 'tis not a Man's FUjh or Body ("which is but dull, 
 heavy, unadive Matter) but feme atiive Nature in him, 
 that thinks, underilands, Vv-ills, or doe^ any work : Some 
 adive Nature within moveth the Body. This adive Na- 
 ture in Man is his Soul, or Spirit, and fo fays our Apo- 
 llle. For what inan kmweth the things of a man^ Jave the 
 S fir it of man which is in htm ^ i Cor. 2.11. And Elibu 
 lays. There is a S fir it m Man^ and the InjptrrAion of the At- 
 mighty giveth htm uvderfiandwg, Job 52. 8. Our Flelh 
 then does not know our inward Thoughts, nor is capable 
 of receiving Underftanding, but it is cur Spirit that is 
 within us ; that is, our Soul. 
 
 Wliatever 
 
iharNatmej Office and Mifujlry, ly 
 
 Whatever men may diii)Ute and argce, linlcfs they 
 quite put off and lay aflJe their Humanity, they canno: 
 deny that they have Sou!>, that they undcrfhnd, will, 
 chufe, and relufe. The Soul hath an intinute LlVentlal 
 Confcimce, and Perception of its Cdf, and its own Ads, that 
 it cannot lay a fide. From the A<5ls of the Soul thus cer- 
 tainly known^ and immediately perceived, it undeniably 
 follow^, that there is a Power by which thefc Ad:s are 
 performed. Whatfbever thinketh, underftandeth, wilL 
 eth, hath a Power fb to do : For nothing doth do ti.c:: 
 which it hath not a Power to do. And from the Ads 
 and Power luppofed, it does neceffarily follow that there 
 is a Subflance, or fome fubflantial thing that hath this 
 Power, by which the Adls are performed ; for nothing 
 cannot have any Virtue or Power. • 
 
 Upon the whole, we fairly infer what the Soul is, viz. 
 That it is a certain Subftance, that hath a Faculty or 
 Power for the performing of the aforementioned Ad?, 
 wherefore there is no ground for laying, that we can 
 have no pofitive Notion or Perception of Spirits, or Spi- 
 ritual Beings -^ for that Knowledge which we have of our 
 own Souls, (if we confider -it well) will appear to be as 
 clear, and full, as the Knowledge we have of other things, 
 that we count we know very well. 
 
 Now by this Knowledge that we have of our own Souls, 
 we come to know other Spirits, fuch as Angels, of which 
 we are difcourfing, we taking them to be of much the 
 lame Nature with humane Souls. 
 
 What Variety there is of Intellectual Creatures, or 
 Spirits, we cannot determine. Some fay that (for ought 
 we know) there is as great a Variety of Intelledual 
 Creatures in the Invifible World, as there is of Animal 
 in the Vifible, and ihefe (everal kinds of Spirits, differ- 
 ing in their Natural Perfections, fome from others. But: 
 we read but of two forts of created Spirits orrely, Angels 
 and Humane Souls, (for the Souls of Brutes arc not lu- 
 tellec^tual) Thefe Two Angel?, and Humane Sor.!s, 
 differ no dcubt, but how far, and in what, we cannot 
 precifely define. Only this all agree in. Humane Souls 
 arc made to inform Bodies, but ic doth nor appear ih.it 
 
 D Angel5 
 
1 S A Difcourfe of Angeh^ 
 
 Schcibicr'j Definition ef Angels are fo. And by the Anp;els InJepen- 
 i\f--J Z'^' Angclus cA ^g^^g ^^ liodks, feme do define them, fo 
 a corpore. wkrus A>s djllinguilhing them from Humane Souls, 
 Angcii fimc naturar inuiii- which have a certain Dependence on Bodies, 
 jcntes ahfq; corporilvjs. Jn that they are made to inform them, and 
 Nmtboord,Augciu^ri\Sub- ^rc not fully compleat without them. Yet 
 ta finlra. ^^^» depend not on Bodie?, as to their Be- 
 
 ing and ExiOence, for they exift in a fepa- 
 rate State, nRer Death ^ and then in their feparate'Srate 
 they differ little from Angels; only then thisy have a Re- 
 lation unto the Bodies which they have left, and unto- 
 which they fliall be joined agaifi the Refurrcclion. They 
 fiill belong to them, and have a natural defire of Unicn 
 with them,^ and fo it cannot be faid of them, that they 
 are Perfons*, as it may be faiJ of Angels. The Angels 
 are all ^o many dlftinct Perfoni. A Perlon is an Indivi- 
 dual Subflance^ having Underftanding, and is no part of 
 another thing. Now Human^ Souls are Individual Sub- 
 fiances, having Underftanding, but yet not Perfons be- 
 caule they are parts of Men. They were made to in- 
 form Bodies, not to fubfif^ by themfelves, without any 
 Relation unto Bodies : Therefore they cannot be faid to 
 be Perfons, as Angels may, that have no Relation to Bo- 
 dies eflfentially belonging to them» 
 
 B 
 
 SECT, IV. 
 
 UT here it will be enquired, how \% can ht proved 
 
 that there are fuch Creatures, as we fuppofe AtjgeL 
 
 to be ? It is largely difputcd by fbme, whether their Exi- 
 
 i\Qt\ct can be Demonflratcd by Natural Reafon There 
 
 are good Reafons brought from Nature, that there are fuch 
 
 - . , ,,^,, , Spirits ; but fome think they do but prove 
 Wee re D. Mc ct. Ph . uol. • i li i tn 
 
 jy.r,,_ j.^ jt probable, and amount not to a Demon- 
 
 flraiion. Buc if there were no Natural Re^- 
 
 iv)n to perfuade the Belief of the Being of Spirits •, How 
 
 came it to pals that the Heathen Philofophers, both Ar,- 
 
 Jloth SivAVlato^ and their Followers, with oneConfent, 
 
 -affert and detenJthe fame? Sure they thought there was 
 
 '^^^.{^o'^hx pKh a Belief, for they gave no heed to Divine 
 
 R.ev€ 
 
their Nature^ Office ami Minijiry. i^ 
 
 Revelation in the Scriptures. ; If they had any Knovv- 
 ledge of thofe Sacred Wruings^ they di J noc believe 
 them. 
 
 But we need not difpiue this. Tis fuflicient for us, if 
 it may be proved by the Word of God. And the Word 
 of God doth afford us Arguments evidently proving that 
 there are fuch Creatures •, yea, and by what we read in 
 thofe Sacred Writings^ foms of the Arguiuents from Na- 
 ture are lb cleared, and ftrengthened, that they come uot 
 ihort of a Demonllration. 
 
 I Hull propofe a few Scripture Arguments (iaflead of 
 niany more that might be broughrj as lufficienc to fatisfy 
 fuch as believe the Scripture?. 
 
 I. The ApofiU arguing in the beginning of his Epiftle 
 to the H>:hrews, to prove the fuper-eminent Exj;:llency 
 of our Lord J ejus Chrifiy his Perfon and Office, does ne- 
 celTarily (uppofe that there are fuch Creatures. as Angels^ 
 and that they are the moft excellent of all Gods Crea- 
 tures, and therefore not meer Vhantafms. Pray oblerve 
 well the Apoftles reafoning. To beget in the Hchrewi a 
 more awful and reverent refpeca unto the Goi^l^ of 
 which Jejus Cbrtfi W.1S the prime Minider, Cbap i. 2. 
 He labours to convince them of the Tranfcendcnc Dig 
 nity of his Perlbn. This he attempts by comparing him, 
 not with MofeSf or one of the Prophets, or any mortal 
 Man, how excellent foever i but.wich the bleffod Angels, 
 the higheft and moft excellent of all Creatures. And 
 he tells them, ^uer. 4. that the Lord Lord Jefus Cbrifi- is 
 better than the Angels^ that is, far above them. This he 
 proves by feveral Reafons, 
 
 (i.) Becaule he is the Natural Son of God, which An- 
 gels cannot pretend to. Tliey are faid to be the Sons of 
 God, but not to be begotten of him. Says the Apoftle, 
 
 Unto whith of the Angels jaid be at any tima^ th^u an 7r»y 
 Sov^ this day have I hegotte?i thee ? ver. 5. 
 
 (2.) He alled^es, that God commands his Angels to 
 woriLip Jefui Chrijl, therefore lure».he is above them, bo 
 ver. 6. lichen he bringetb hts fir jh begotten into the wofhi. he 
 'aith^ and lit all the Angels of God u'&rjliip him» 
 
 D 2 ' C; ) Tho' 
 
ao A Difconrfe of Angels^ 
 
 (3.) Tho' be denies not that Angels have Power under 
 God, yet he affirms that the Sovereign Power immedi- 
 ately under God^ is given unto Jefus Chi/l, which is 
 meant by fmra^ aC God's right Hand, ver. 12. To wbicb 
 of the Ar)g(li (lays the Apoftle) [aid he at any tiwe^ Jit on 
 my right hand^ &c. The Angels have no Power but under 
 liim, and are fervants to him^ as he argues, vsr. 7. and 
 in my 7V.\7, ver. 14. 
 
 Now does not i\\Q.Afofile in all this Difcourfe manifef*- 
 ly trifle, if there be no fuch Creatures as Avgels^ really 
 exiiting, or if by AngeU nothing be meant, but Motions 
 and Imprejjions^ or Thantafm^ ? And did not the Woman 
 oi Tckoah (pQsk idly and impertinently, when (he iaid 
 of David^ My Lord is wife^ according to the wifdom of an 
 Angel of God^ if there be no fuch eminently Intelligent 
 Creatures as Angels, in Being ? 
 
 Yea, further when the Afofile^ Heb. 2. is difcourfing of 
 the way how Chrift was to become the Author of Salva- 
 tion to men, even by fuffering of Death, ver, 9. And 
 fliews how it was meet and agreeable to the Scriptures, 
 that he fhould be Partaker of Fk(h (by which the Hu- 
 mane Nature is meant, ver, 14.) He fays, ver. \6. For 
 'venly he took not on him the Natt4vt of Angels ^ but he took on 
 him the feed of Ahrabam. 
 
 'ov 7^:? c^wV«, For verily, or. For no-whcre, that is (as 
 fomc interpretj in no place of Scripture is it (aid, he took 
 or fhould take the Nature of Angels. 
 
 He rook not the Nature of Angels. The word (Na- 
 ture) is not in the Original, but 'h-^fy^yccv l-^iKctyXclvfix^;. 
 He took or taketh not Angels, or taketh not hold of 
 Angels. But our Tranflation giveth the Senfc well 
 enough, reading for Angels, the Nature of Angels. 
 'Tis laid, ver. 14. He was partaker of our FIe[h and 
 Blood •, chat i«, Humane Nature : Now here, becaufe 
 Angels have not Flefliand Blood, 'tis fard. He took not 
 Angels, meaning that in Angels, which anfwers to Flefh 
 and Blood in us, even their Spiritual Nature j he took 
 Txcit that, nor is it faid any where in Scripture, that he 
 ^ouldj but 'twas .promifed that he fhould come of the 
 
 Seed- 
 
their Nature^ O^ce and Minijiry. 2 t 
 
 Seed of Abraham, Elere no.v :o make good Senfe, i.c 
 niurt of nectflity be fuppoied, that ylngeh ftho' tliey 
 have not Flefl) and Blood as we have, yer; have a Natuie 
 that is capable of being affum'd, tho' the Son of God 
 would not affume that, but the Humane Nature rather, 
 as was meet, and that of the Seed of Abraham accord- 
 ing to the Promife. 
 
 2. My next Argument is taken from what the Apoftle 
 Judc fp:aks of God's punifhing the Apoftate Angels. He 
 is infixing on Examplesof God's Judgments on Apofljtcs, 
 to Ihew the danger of Apoftafy. And he does inftance 
 firft in the Ijraelnes, ver. 5. and then in the Angels that 
 fell, ver. 6. telling us how they left their Habitation, and 
 were condemned to everlafting Chains of Darknefs, unto 
 the Judgment of the great Day. What can be more evi- 
 dent than that there were fuch Creatures as Angehy Holy 
 in their firft Eftate, but fome of them continued not fo^ 
 but fell from their firft State. That they had an Habi- 
 tation, and place of dwelling together, and that fome of 
 them left it, and that fuch as did lb were condemned of 
 God unco Chains under Darknefs, to be kept to be judg- 
 ed with men at the lafi Day. How impertinently does 
 the ApoRle urge the Angels that Tinned, as an Inftance 
 of God's Vengeance on Apoffates, if there were not any 
 liiciT Creatures as Angels, capable of (inning, and of be- 
 ing punilhed, nor ever were ? And how ready will men 
 be to think Hdl but a Fancy ^ which is faid to be prepared 
 for the Devil and his Angels^ Matt. 2^.41. if Devils and 
 Angds be but Thantafmsy or Injmationsy and there be no 
 fuch Creatures having a Real, and permanent Bslng and 
 Exiftence? For if fo, they cannot be capable of any 
 Punifliment, and for Men to be condemned to their 
 Puniihmentj is to be condemned to no Punifhmcnc 
 at all. 
 
 ;. Angels have a Fi^al^ Active To'jjer, Under {landing 
 and JVitl^ afcribed to them, and are faid to do fuch 
 actions, as cannot properly be faid to be done, but by 
 Terfons, or Subftantial Bewgs, really and adually exilHng. 
 They are (aid to know many things, and there a:e fonvj 
 things, that they are (aid not to knv:w , as for Inftance 
 
 !h5 
 
:. 2 A Difcourfe of Angels^ 
 
 the Day of Judgment. But of that Day and Heur (fays 
 Chilli) knowctb no n7aVy m not the Angels of Heaven^ hut 
 my Father only, Macr. 24. 36 They are (aid tofeive God, 
 to praife him, to worfiiip him, to execute his Commands. 
 They are faid co fpjakj to ask Quefiions, to anf\^er, to 
 teach, to comforr, to come and go, to help, protecfl, de- 
 liver. What great and wondei ful Adions are in Scrip- 
 ture afcribed to Angels, you will fee in the following Dif- 
 ^ courie, to which I refer you. \i Angch were not Living, 
 
 sfpporLr,["^e^'^^^ A^^'^^ tFu.^'^''''ti''",^ exifting, it cannot 
 asaiuc^now- be conccived how all this could truly, and will any Pro- 
 it(!if. pficcy of Speech, be fpoken of them ; and in particular 
 
 how it could be laid of them fas in the Text) that they 
 are M:nillring Spirits (tnt forth to minifier for the Heirs of 
 Salvation^ which the Apofilc does at:eft as a commonly 
 acknowledged Truth. 
 
 4. I thus argue, If there be a glorious and blefTed Life, 
 and St^.te of Angels, to which the Life and State of the 
 Faithful after the Kefurre^ton may be fitly compared, and 
 by which it may be reprefented ; then are Angels Sub[tan' 
 tial Fermanent Beings, not Accidents or Phantajms, or tran- 
 fient Appearances ^ But there is a glorious and blefTed Life 
 and State of Angels, to which the Life and State of the 
 faithful, after the Refurredion, may be fitly compared, 
 and by which it may be reprelentcd. Therefore Angels 
 are Subfiantial Beings, 
 
 The Ajjumption is proved by Chrifi\ own Words, who 
 tells us that the Faithful in the Refurredion, (hall be like 
 unto the Angels of God ifi Heaven, Matt. 22. jo. In 
 Luke it is faid. They (hall be equal to the Angels. The 
 Sadduces were queftioning with our Saviour, touching the 
 5tate of Men in the Refurredion, particularly, whofe 
 Wtfe file fhould be in the Refurredion, who had been 
 fucceffively married lawfully to feveral Perfons. Cbnfi in 
 Anfwer, tells them that in the Refurredion Men ihill not 
 live, as here they do : They (hall not marry nor be given 
 in Marriage, but be as the Angels are in Heaven, that 
 is, live as they livec Does it not necelTarily follow fro.n 
 thefe Words of Chrifl", that the Angels are living in [ lei- 
 vex), and chat they live in a more perfed way than Men 
 
 do 
 
their NatHrCy Opce and Minijiry. 
 
 do now J and that the Faithful fhall co^re to live even 
 as they do ? And what ? Shall the Faithful lofe their Be- 
 inland Subfiftence? A great Change fhall hz in t?ie Rc^ 
 Jurreftion. Our Natural 13odie5 fthe Afollle fiyO fliallbe 
 raifed Spiritual Bodies, but we fhall have true Bodies then, 
 only chey /h^Il be fuch as fhall not need to be (uflained 
 (as now) with Meat, and Drink, and Sleep, nor will 
 there be any ufe of Marriage and Propagation, which is 
 for the continuing of the Kind ; Becaufe we Hull be Im- 
 mortal and Incorruptible : And in this icf^^ed v\c fhall be 
 as the A?jgfh^ who are in no need of thofe things. If 
 Angels live notf If they live not a true and moff perfe^fb 
 Life, then will Heaven prove but a Fancy, as Hell alio 
 will prove but a Fancy (as was ihevved on my lecond Ar- 
 gument J And what can be more repugnant to all Reli- 
 gion than fuch a Conceit ? 
 
 5'. My next Argument is this. That which is in God's 
 Word noted as a dangerous Errour, mufl needs be faifc, 
 and the contrary to it a ceriain and great Truth. But to 
 hold that the.e are no Angels, or Spirits, is noted in 
 God's Word as a dangerous Errour. The-cfore it muil 
 needs be falfe, and the contrary to it, liz., that there are 
 Angels, a great and certain Truth. 
 
 The Denial oi che Exiftence of Angds is noted as the 
 Errour of the Sa^ducej, and as a very dangerous Errour, 
 overthrowing a FundamcTital Article of Faith, ^j'lz,. that 
 of the KcfurreBic77. See A^i 23. 8. Fcr the Sadduces fay 
 there is no Rtfurr.e^tiov^ neither Angel tiot Spirit, Obferve 
 here, it Was the RefarreHtcn that Fnul in that AfTembly 
 declared himfelf for, and he did it to divide the Company^ 
 they being ("ome Fba^ijeej^ fome Saddtices. The Tbanjcej 
 were for it (he knewj and the Sadduces againfl it. I3ut 
 the E'vavgelift Luh^ noting the Errour of the Sadduces in 
 denying the RefLirredion, does not only mention that 
 Errour, bu: another alfo, that led them into ir, 'viz. Thr.: 
 there was neither Angd or Sprit. Me had no cccafion to 
 fubjoin this additional Charge here, but to fliew that this 
 htt^r Errour dr<ir.vv them into, and ''onfumed them in tlvc: 
 former. The Sadduces ("fays he; lay there is no Refur- 
 reaion, and what led them into this Abfurdity thenexc 
 
 Words 
 
2A^ A Difc ctirfe of Atigeh , . 
 
 Words intimate, They fay there is neither Angel nor 
 Spirit. Thtfe Two Erroiirs aretwifled one in the other. 
 The Pv'wfurredion being the Re-union of the Body ^^ 
 Spirit, how can they own a Refurredion that deny there 
 if any Spirit ? 
 
 And how did the Saddaces deny there was any Angel, or 
 Spirit ? They could not deny the Name of Angel and Spirit^ 
 tbrcheScrrprures which they acknowledged the Authority 
 of, do often mention thofe Names: Nor did thev deny that 
 there were Spiritual Qualities^ Motions^ Jmpulfes, and In- 
 fpirations from God : Nor could they deny Apparitions, fo 
 often recorded in Scripture. This they cq;ald not poffibly 
 deny, believii3g the Scripture : But that which they de- 
 nied was, that there were any Angds or Spirits that were 
 Living, Intelligent Creatures, having a Real and Perma- 
 nent Being and Exigence. They thought them to be 
 but Divine FhanSafms^ or Appearances and Sbe7vs, created 
 of God for fome Services, which ceafed when the Ser- 
 vice was over. This was their Errour. And this being 
 noted in Scripture as a dangerous Errour^ it muft needs 
 be fo indeed : For the Scripture does not reprefent any 
 thing as an Errour, but what really is fo. And if the de- 
 nying of Angels be a dangerous Errour, then the contrary 
 is .a great Truth, viz* That there are Angels, and Spirits, 
 as we are proving. 
 
 6. I fhall offer but one Argument more, and that (hall 
 be from fuch EfFe(5ts as mens Senfes are WitneiTes of, and 
 by which Angels or Spirits have difcovered themfelves to 
 the World, time after time. Tho* Spirits are in their 
 own Nature Invifible, yet have they often in fuch man- 
 ner applied themfelves to Men, lenfibly tranfading with 
 them, and working (Irange things amongft themj^ that 
 no Man can well doubt whether there be fuch Creatures 
 exifting. 
 
 We read in the Holy Scriptures of frequent Appari- 
 tions of Angels to men. We read alfo of m;?ny wonder, 
 ful things that have been done by them. We read of 
 Men polTefTed of Evil Spirits, and that they that have 
 been polTeffed have done fuch things, as they could ne- 
 ver do by any Power of their own. We read alfo of 
 
 ibme 
 
their Nature^ Office and Minijiry, 
 
 fome that have had Famthar Spirit^^ and have to!d things 
 that they could not poiTibly know, but by lome Siipcir- 
 natural InteUigence, and have done things beyond the 
 reach of Art, or ordinary Nature. Such as would per- 
 fuade us that thofe PolTcflions (poken of in the Goipel. 
 were nothing eUe but Dillradion and Vfadnels, or fome 
 (Irange Difeafes, arc obliged to ftiew us how 'tis poffible 
 that Madnefs^ or any Difeaie, (hould make Men abU to 
 do things above the Strength of any Man whatever, as 'tis 
 evident that Dentomack coM, Mark f.4. 
 
 That there have been Appanttom, Pof/^J/lons, and flrange 
 Works done, above the Power sf Man, is not cnly ac- 
 teffed by the Scriptures, but found to be tiue by the 
 common Experience of the World ; The like things hap- 
 pening ifi after times, in every Age, andCountry. And 
 hereot there have been lo many Thoufand Eye-wiinelTcs 
 ("many of them wife and grave Perfons, not likely to be 
 impoled upon, and fome, not very apt to believe fuch 
 things, till convinced by fuch Experience of their own, 
 as they could not withdand the Evidence of) I fay there 
 have been fo many Eye-witneffes that have known and 
 attefied thefe things, that none can quel^ion them that 
 are not downright Infidels as to all Ililtory, and Reports 
 of the mod credible Perfons. 
 
 I fhall not infifl upon Apparitionsy that have been very 
 frequent : Nor upon the Confe^kractes of Witches with Evil 
 Spirits, which not only have been freely confeiTed by 
 very many of the If itches themfelves, but have on good 
 Reafbn been fo firmly believed by the wifer fort of Men, 
 that many La-ws have been made againft fuch impious Pra- 
 <5tices in mod (\i not all) of the befi governed Kingdoms 
 in the World, making the Offences Capital. I iay I (hall 
 not infid on either of thefe for the prelent : But I would 
 fain know what Caufe can be affigned of fuch Itrange 
 EfFed, (as we are fure have been wrought) if there be no 
 Supernatural Agents at work in the World. When the 
 Walls o^' Jericho fell flat to the ground, at the founding 
 of Rams Horns, when Fire came down from Heaven, 
 and (uddenly confumed SoJom and the neighbouring Ci- 
 ties, when a Serpent (pake with a Man's Voice unto Eve, 
 
 E and 
 
2 6 A DifcGUrf^ of Angds^ 
 
 and when Baalarns Afs fpake fo to him, when a fierce 
 Fire was kept f o:n hurting the Three ycung Men, that 
 were caft into the Furnace, and when the hungry Lions 
 were reftrained fro:ii touching Daniel, when he was caft 
 into th-^ Den. A Multitude of (iich flr^jnge Events we 
 have related in Sciipture, and the like have happened 
 ever and anon in the World : I (hall not infift on Parti- 
 cular Inftanjes, but refer you for them to fuch as have 
 collected ahundance of them, of unquef^ionable Verity, 
 and publilhed them to the World. When great fturdy 
 Trets have been piuckc up by the Root?, no Man knows 
 how, and lome (o twifted and fhatter'd as hath amazed 
 the Beholders. When great huge Stones and pieces of 
 Tii'iber, have been heaved and hurl'd a great way in the 
 Air, without any vifible Hand : When Doors faft lockc 
 have opened without any body near them : When igno^ 
 rant Perfons, never educated in any kind of Learning, 
 have fp ken readily in Lattney Greek and Hebrew , and of 
 things (ecfetj which they could not in any ordinary way, 
 come to the Knowledge of : Such things have happened, 
 and I would fain know how thefe things come to pafs. 
 There can be no (ufficient Natural Caufe affigned, there- 
 fore there muft of neceffity be fome fuch Supernatural 
 Agents as Angels are, acknowledged. 
 
 If any iliall fay, that all fuch Itrange things may be Tup- 
 pofed to be effeded by God's own Immediate Power, 
 and fo do not (ufficiently prove that there are Angels. 
 
 I anfwer, 'Tis tiue God's being immediately the Caufe 
 of fome of them cannot be difproved by Natural Rea- 
 son, but a Chriftian Man or Woman, that believes the 
 Scriptures, hath no realbn to believe fo, when fuch of 
 thofe Ifrange Effeds as the Scriptures make mention of, 
 are crJinarily afcribed to the Angels Agency, as you 
 will fee ia the enfiiing Difcourfe: But then tho' (ome of 
 the ffranger Events mentioned, might be afcribed to 
 God's fmrjediate Hand, if the Scriptures did not re- 
 pot t otherwife i yet there are fome others of them that 
 cannot be ^ifcribed to God without groC Impiety : 'Tis 
 nntorioufly known that there have been Witches, and 
 Dcmomacks, or PJj^'JJed Perfons^ Silly, Ignorant Perfons, 
 
 never 
 
their Nature^ Office and Minijiry. 2j 
 
 never broMght up to Learning, that yet h.^ve readily dif^ 
 couifed wich o'heis in d^ers learned Languiges (as 
 was noted bcfo e) and have (prk-n toaching things 
 Secret, pnd uiknov^n, even f f things newly done, very 
 many Mile^ off: And ih-.fe men in thele Difcouifes of 
 theiis, ofcen utter many Bla'^phemies, and Lyes Some 
 Caule or other t!»ere muft be of (uch Ihange Difcourfes. 
 Thefe Ignorant Men themlelves cannot be thougb.t to be 
 fuffi-ient Caules, there being Languages ("pokcn which 
 they never Learned: And they cannot b^ referred to 
 God as the Caufe of them, becaufv; of the Lyes and Blaf 
 fbemtes that are fuppofed to be fpoken, unlets we will 
 make God the Author of Sin. Therefore there mull be 
 fome other Intelltgmt^ ABive Nature be fides the Bltffed 
 God, and Mortal Men, even the AngelicaL And ic 
 muff be fome evil Angela or Spirit that fpeaketh in and by 
 fuch Men ; yea, and doth thole (li ange Works that they 
 profefs and feeni to do. And no good Chrifiian can ever 
 be induced to think that the Hvoly God fhould make 
 choice of fuch fad Creatures is IVitcbes are ( the very 
 Dregs of Mankind, very Lew'd, wicked, and mali- 
 cious Perfons) to be extraordinary Inflruments of his 
 Providence, to do things (b much above any Art of 
 Man, or ordinary Nature : Much lefs can any good 
 Man believe, that all thofe Villanies and Mii-hiefs 
 againft Men and Beaffs, that are sded by IVttche^^ are 
 all from the Holy and Good God, and wrought by 
 him. No Man that hath any Senfe of Religion can 
 think fo. 
 
 Wherefore (perhaps) others will fay, that thofe Orange 
 and unaccountable Effeds of which we are dilcoui ling, 
 may be afcrihed to (eparate Souls of Men : They may 
 be skilled in Languages they leaned while in the Body, 
 and they may have a mind to do Evil, and God may 
 permit it. Therefore ( (ay (uch ) thefe Effeds do not 
 neceffarily prove the Exiltence of any other Spirits but 
 Humane Souls. 
 
 E 3t To 
 
8 A Difconrfe of Angels^ 
 
 To tliefc: I anfwer, i. I think there are none that 
 deny the Exiflence of Angels good and bad, that hoH 
 the Exiflence of Humane Souls, when kparate from the 
 Body. 
 
 2. Such as believe the Scrfptures know, that fuch 
 A(5lions are alcribed there to Evil Spirits, as the hurt 
 Job had done him, is afcribed to the DevtL And we 
 underiiand by the Scripture that Good Angels are fent 
 forth to minifler tor the good of Men, and that Evil 
 Angels or Devils, go up and down (eeking whom they 
 may devour : But we read nothing of Humane Souls, 
 that they hare any Work affigned them here in this 
 World. 
 
 %, The Devtl's fpeaking in the Serpent to Eve, was 
 before there was any Separate Soul j For there had not 
 as yet happened the Death of any one Man or Woman, 
 wherefore this could not be an Humane Soul, it mult 
 be an Evil Angel. 
 
 If this prove no more but that there are Devils, 'tis 
 fufficient for my purpofe ^ For I know none queftion the 
 Exigence of Good Angels, who acknowledge that there 
 are Devih, 
 
 CHAR 
 
their Nature^ O^ce and Minijiry.. 2p 
 
 C H A P. IL 
 
 §, I. Whether Angels arc ivholly Incorporeal and 
 Immaterial. A^^d of the Opinion of the Ancients, 
 that Angels are Corporeal. ^. 2. So^^/c thbigt 
 Corporeal, for the Purity of their Snhjlance called 
 Spirits, And how the SubOance of Spirits // to he 
 dijiingHijhed from the fine j} Bodies. §'. 3. Three 
 Reafons proving Angels Incorporeal. ^. 4. What 
 Bodies they were that Angels have appeared in. 
 5^.5. Of their Opinion that hold all hjteUecfuul 
 Spirits are embodied* And how Spirits are ca- 
 pable of the Senfe of Pie afire and Pain^ tho we 
 fippofe them not en/bodied. 
 
 HAvIng with all the Plainnefs I coulJ, propofed 
 thofe few Scripture Arguments, to prove the 
 Exigence of Angels, and that Avgcls are not 
 Accidents, or Vbantafms^ but Subftances^ have a Real and 
 Permanent Being. I fhall proceed to inquire a little fur- 
 ther into fheir Nature, whether they a-e wholly Incorpo- 
 real and Immattrtd Sub/lamej, and whether this be in- 
 cluded in the Notion ot Spirits. 
 
 SECT. I. 
 
 A Bout this Learned Men have fpoken very differently. 
 Sttarez, tells us, tliat there have been many, both 
 Thilofophers and Divtms. Ancient and ^, , , - . , . 1 r . , 
 
 Modern, who tho they grant there ^^^j.^.j ^jj^^j Pmloiuphl & Thec- 
 are Incorporeal SpintSy and that che Su- Jogl vidcntur hoc mcdo aiTeruilTc 
 periour Angels SLTQ Incorporeal'^ yet think allquos Angelos prsfertim D^inonas 
 there are other Avgeh that are Corp- ^i^t corporcos. Quod de motoribus 
 reah efpecially that Devils are fo. And ^,q,^^ ^e D^monibus in «p. 2 ad 
 he fays that Cajetan does affirm it, both E^hfj. Sit^rt^ Mit. Diip. 35. Scrt. ^. 
 
 of 
 
^o A DifcoHrfe of Atigeh^ 
 
 of the Angels that are the Movers of the Heavens^ and 
 
 alio ol Devils, viz. that they are Cov' 
 
 Imo fi hujufmodl virktas InrcUI. ^ p^^^ (uppofing it pofTihle there 
 
 dccorcmUolverfi.utJneofirme.q-, inould be fuch a (nrt ot .^f;^rc/j, they 
 modus & ordo IntcHigenciarum. think 'tis for the Bsaury oi the Uni- 
 
 verfe, that there fhouki he fuch. Quod 
 fcilicet ofortet in eo cjjt cmms gradus nrum. Becaule it is 
 meet there fhould be in the Univerfe all Degfees of 
 thing?. 
 
 Others we find going further, at Icafl feeming fo to 
 
 do, affirming ic of Angels indefinirely, and Humane Souls 
 
 alfOj that they are Bodies or Corporeal, 
 
 ■ J^^'^'^l^";, ^^-'5-?^ .^,^' ^°"!' '^'^ Not only the Platomfis, but miny of 
 
 chHs in Pliny fays, 'tis Mip^Lrs. ^^^ Ancient Fathers do roundly, and 
 
 EpiUetus calls the Stars, yo:<'- /^ without Scruple, tell US fo much. Ttr- 
 
 <j^y-A'^ ^'X«<- Ari^otU (with the tuUtan a Father, that writ in the be- 
 
 Pmp.micks) fays, Em quinu pjnning of the Third Century, in his 
 
 J^,a> o^y^-rr animabas m[ji. Book Df ^;;/?»^, f^ys of the boul of 
 
 Scalligtr calls ic Naturam Cxle- Man (which is of the fame Nature 
 
 flm, alia, qnidem a quatunr EUmtn- that an Angel is.) ISIthil emm t/ fi non 
 
 tis naiHrjLpr.editam jtA non fm ^ j^ j^ -^ ^^^hing if ic bs not 
 
 omni Matma. So Mr. Baxtn ^ ' ., j-j u u- i • 
 
 quotes them. ^ Body. Nor did he think u any 
 
 Tertullianus ««« ob aliud Corpus Contradic5lion for him to (ay alfo, that 
 
 tli Animm cndidit, nifi quod tarn the 5^^/ jg g 5^;^;^^ Xhis feems ( I 
 
 incorporum ^^^^^^./^^^^f^^^^f ' ^f; confefs) a Paradox ; But that Confe- 
 zdto timuit nt nihil euet Ji Corpus \ ' ,, . . . 
 
 ntn fffit. Not. in Terr. quence m^ Laeruus agrees well^ witn it, 
 
 That the Soul is a Spirit, and therefore is a Body. But 
 Bodj with TertuUian /ignified no more but Ens^ fomething 
 that hath a Being, and {o he is interpreted to mean, that 
 the Soul is a Body or Corporeal, only becaufe he could not 
 conceive how it could be Incorporeal^ and be any thing 
 at all. 
 
 This Word Body is (ometimes ufed as oppofed to a Sha- 
 dow^ or to a Vhantafm, and fignifies the fame with Being 
 or Suhftance^ as in CoL 2. 17. and other plac^^s of Scripture. 
 And fo whatever has a Sub\iantial Bein^^ and is not a meer 
 Shadow or Vhantalm, is a Bt^/T;'. In tliis Senle of the Word 
 'tis not Heterodox to fay, Humane Souls ^ and Angels too are 
 Bodtes : For tiiey are not meer Shadows and Fhantajms. 
 
 Severa 1 
 
their Nature^ Office and Minifiry. 5 i 
 
 Several ocheis ot the Fatliers have declared themfelves 
 to be o{ tht Opinion that Angels are Corporeal^ and have 
 Bodta^ and that nothing is Inc )rporeal 
 but God . nly. So thought Augu}ir,g^ 
 that they have S'^btuc Bodies^ that dn-y 
 are Aeiial or /Etheri.al Creatures, ha- 
 ving Bodies not hUflily and Eartblj as 
 ours ae, bur (uch ab conliit moitiy of 
 thof' Ehmtnts th.^t are more Active 
 than Vafjive, as Air and Fire, and there- 
 fore n«-t CO be d^ffolvcd by Death. On- 
 gerty LaBarjtitis^ H^^^^Ji Bafil, and ma- 
 ny other Fathers are produced as bemg 
 ct the fame Opinion. Yea, we find 
 the Doctrine ot the Catholick Church, and that by a 
 whole Council. The Second Council of Ntce, which 
 hath the Name of the Seventh General 
 Council (but does not delerve it) that 
 they might defend the Piduring and 
 WorlTiipping of Angih^ approved the 
 0.>inion of John Biihop of ThejJaLniaj 
 that was read in the Council by the 
 Patriarch out of a Book of the 
 Bilhops, wherein he difpures with an 
 Heathen. The Bifhop affirms, that it 
 is the Judgment of the Cacholtck 
 Church, that Angels and Archavgds, 
 and alfo humane ^« uls are not altoge- 
 ther without Body, 'v^z,- a thin eitner 
 Aeral, or Igneous Body : grounding 
 ic on that of the Pfdlmiit, He ?/jade hn 
 Angels Spirits, and his Minijltrs a Flame 
 of Fire, Pfal. 104. 4. This Opinion the Council declared 
 its Approbation ofj as f ys Stxt. Senenfie^ and Carranz^a in 
 his Epttomt of the Councils. 
 
 I do not give this io large Account, of what the An- 
 cients have faid, touching the Nature of Angels, and 
 Humane Souls, becdufe 1 like their way ofexpicfling tlie 
 Matter, or that 1 think 'tis fir to fay as they do, ih.it 
 Angeli and Souls are Corporeal-^ But 1 would not have meo 
 
 uncharitably 
 
 Aug. lib. 2. dc Gtn. Cap. 17- Tra- 
 dit Angtloi t2m Bono q^am mulos 
 fkbtilia. hibi't Corpora. Et lib 0, 
 cap. 10. OHendir ffTe Atrci. fed 
 per Mortfm indilfolubil'a, eo quod 
 prscvwicant in i^ fis Elcmcnra magis 
 ad agendum quin\ ad patiendum 
 aprai Hoc cd A- r & Ii»nis SiHercus. 
 In ifal. 85. AfTcrit C^rprra B:a- 
 Cffum fiitura poll Rtiurrcftj.^r.cm, 
 qiialij Tunc Corpora Angclorurn. 
 Sixt. Sin. Bibl, Sta. 
 
 it reported to be 
 
 ProduiSus & leftus cfl libcr qui- 
 dam Beat is, Jomnis Fpif:. Thtfj. io 
 quo dil'purac cum Gentili quodam, 
 SiHi^Ls dixit dc Angclls & Arch- 
 angdis & eorunj porclUdbuj, qal- 
 bus 8c noltrab Animas adjungo, ipfa 
 Carholica Ecclcfi* fic fcnnr, cHe 
 quidem lorelligiblcs, fed non om- 
 nino Corporis cxpcrris (ur vos Gen« 
 tiles dicitis) v:rum Tr nui Corp->re 
 pr«eli[os, Acrco five Igneo, uc 
 Scriptum c{\ Qui facie Angelos 
 fuos Spiricus, & mtnifiros ejus fg- 
 ncm urcnr.-m, &c. Mane Scnccntiam 
 dircnt: Trrafio fatriarcha^ Sacra 
 Synodus rc(ponder, cdaiu Dominc, 
 Birth. CaiTAh-^. Sum. CoDcJl, Io!. 
 3^5. 
 
22 ^ Difcourfe of Angeh^ 
 
 uncharitably to cenfure the Opinions of oihers^ tho'ihey 
 ufe not fuch Terms as are to their liking ; and fall out 
 about Words, while there is an Agreement in Senfe^ 
 which is much of the Contention that is now in the 
 World. When Learned Men are not agreed on the 
 meaning and Signification of fuch Words^ and Terms, 
 asth^y make ule of, in their Difputations, they often fall 
 a quarrelling one with the other very furioufly, when 
 their meaning all the while is (perhapsj the very iame. 
 Thus ic happens in Mens Diiputes about the Nature of 
 Angelsy while they agree not on the Signification of thofe 
 Terms, Bocly^ Spirit, Corporeal, Incorporeal^ Material^ Im- 
 materiaL zealous Oppoiicions arile between them, when 
 they differ not at all in Senfe. Tis probably thought 
 that the Ancients before quoted, did mean by Body and 
 Corporeal the (ame that others that oppofe them mean by 
 SuhHance and ^uhHanttal. 
 
 We are not much concerned precifely to determine 
 what was their Senfe of thole Words : But if they under- 
 ftood them as aforefaid, they were in no Errour : But if 
 when they fay that Angels have Aery or Fiery Bodies 
 they mean that the Subftance of Angels is no more pure 
 than the Subftance of Air and Fire, then they were^ I 
 conceive, in an Errour. 
 
 w 
 
 SECT. II 
 
 E know that the more Subtil, Fine and Pure fort 
 of Bodies are called Spirit. The Breath of Man 
 is called Spirit, Ifa. 42. 9. The Wind is called Spirit, 
 Job, g. 8. The Wind [gr. rrv%viJ.(t the Spirit J blowcth where 
 It lifteth, Thofe tenuious fubtle Parts, that in our Bodies 
 are the Inftruments of Life and Motion, are called Spirit : 
 There are Vital and Animal Spirits. And thefe Corporeal 
 Job 6. 9. Spirits Job means, when he fays, The Arrows of the Al- 
 mighty are within me, the poi/on whereof drinketh up my 
 Spirit. Again, the finer Parts extrad:ed from Vlants and 
 Minerals, the Chymifls call Spirits* Thefe are all Corporeal^ 
 and therefore improperly called Spirits. The Subftance of 
 Trofer Spirits is much more Pure than the Subftance of 
 
 thefe. 
 
their Nature^ Office and Minijiry. 3 3 
 
 thefe, yea, and than the Subihnce of Fire, which fome 
 think to be a middle thing between Body and Spirit : For 
 God gives the moft excellent Forms to the pured Sub 
 ihnces. 
 
 Angels are Trover Spirtts^ or Spiritual Natures. And ii 
 we underiiand by Body and Corporeal, a compounded Ele- 
 mentary Body, fucii as may be invefled with fenfible 
 Qualities^ Co as to be feen or felr, there is nothing Corpo- 
 real belonging to the Notion of a Spirit. And taking 
 Matter and Matterial, for that which hath fuch Elemen- 
 tary Materiality as we have, or for a Subflance, qu£ Fo- 
 tentta eft Corpus, as Mr. Baxter exprelTes it : Or for a cer- 
 tain (lupid Congeries of Thy(ical Monads (as Mr. Gianvil) 
 then Angels or Intelledual Spirits are Incorporeal, and imma- 
 ferial The Subirance of Spirits for the ineffable Purity 
 of it, is moff fitly /»-d to be incorporeai and immaterial : 
 Yet have Spirits Real Snbfiance. Bodies and Spirits 
 agree /w ahquo gcnere^ in fome General Nature: Suppo- 
 fing the Genus to be Sub[tancej then as a Body is Suhftance, 
 fo a Spirit is a SuhHance u^o. But how Spiritual Sub- 
 dances are differenced fom Corporeal, is a thing very diffi- 
 cult to explain fatistad:orily. 
 
 Seve al Men have gone feveral ways to work, to clear 
 this Matter, namely, how the lowefl kinds of Spirits or 
 Spiritual Subftanccs, do differ from the moft Tenuos and 
 Subcil Bodies, or Corporeal Subfiances. 
 
 1. Such as wholly infift on Penetra- (a)Ui\n3m verb BmiflisEc Sad- 
 
 hility, and IndivifibiUty aS tl^e only di- "^'T' "''^'' du.itandi aufam non 
 n- TL- i^i rL ^r .• I N pra.'3caDr, oum iJlud minin.c p^x- 
 
 itmguifhing Charaders (lome think) hcnt quow pra^ftandum m fc reef. 
 do neither prove nor ni-ike Intelligible, cipiunr, & rem tanri pon.itri* p -rt 
 what they undertake {a) 1 will not pre magnos conaius, aufus, :s: prcmiiTj, 
 fume to cenfure them, nor ^et chufe nna!!^;^ ^Tji^f ^.^^^^ 
 their way of So!ving the Difficulty. '"^""^- ^'"'^ ''''' '^''"' ^' ^^^ 
 
 2. Some have thought Senfihility as fit a Charader to 
 diftinguilh things Corporeal from Spirits as any other. 1 
 ihall not follow thefe neicher, tho' 1 am well allured they 
 may moe eafily be underitoid, than fome otl^.ers can. 
 We all affirm that all Spirits are Injenfiblc, that is, cannnt 
 beleen or felt, &c. The Apofilehys fo much of Mj':!s, 
 that they are invifible^ Co\. i. 16. And why may we^ioc 
 
 F venciiic 
 
A Difconrfe of Angds^ 
 
 F.'nture to fiy, that all Bodies or Corporeal things^ how 
 tliln and Subtil foever, are Senfible ? Meaning by Ser/ihle 
 not th.it which we are able to perceive by our Senfis^ but 
 [as Mr. Baxter^ that which is a fit Objed for Senies, of 
 the fame kind with ours, fupp 'fing them elevated to the 
 grenteli Pertcdion that they are capable of in their kind. 
 For fo (fays he) /iir and Atomes^ being of the fame kind 
 as other Matter, may bevifibletoa Sightof the fame kind 
 as ours, if raifeJ Degrees enough. We know many Ani- 
 7/iah can by Scn[e perceive fuch things as we cannot. 
 What a pei fed and eafy Sent hath a Dog of his Maft er's 
 Footj or cf an Hare gone by fome time before, when no 
 Man living can fmell any thing? And we know that by 
 the help oi a Microfcope we can plainly fee fuch things, 
 as for the Smallncfs of them, we cannot fee otherwifc. 
 This proves that many things are Senfible fthat is) are fie 
 Obje^s oi Senfe, that notwithftanding we cannot perceive, 
 by our imperfed Senfes. And I know not but we may 
 fay, that the mofl thin and Subtil Corporeal Subftances 
 are the Objeds of Senfe, and might be perceived by 
 Senfes of the fame kind with ours, if elevated to the higheft 
 degree of Perfedion^ that they are capable of in their 
 kind. 
 
 But now Spirits are tiot (o: They are not Objeds ca* 
 pable of being perceived by the moft perfed Senfe, and 
 that becaufe of their unconceivable Purity. But (as I 
 laid) neither do I chufe this way. 
 
 3. I confefs 1 moft approve of them, and they fpcak 
 molt intelligibly to my Underfianding, who fay that 
 Spirits are chiefly differenced from things Corporeal by 
 their Form^ though they acknowledge too, that their 
 Subfiance which fomc call Metaphyftcal Matter^ is alfo 
 more Pure. 
 
 The Definition that Learned Mr. Baxter gives of an 
 htelle^ual or Mental Spint, tho' fome diflike, 1 caa diP 
 cern no fault in ir, *viz. " That 'tis a moft pure Sub- 
 "^ fiance^ that hath in it felf an Efenttal Principle of Ltfe^ 
 '" Intellehion^ and Volition^ or whole Form is a Power ^ or 
 ^^ Virtue of Vital ABion, Intelle^ton^ and Volition ; that 
 *' hath a fVtll to chufe, an Undcrftandmg to guide, and a 
 
 '' Vital 
 
their Natnre^ Office and Minijiry. ^ ^ 
 
 " Vital Power to put in Execution. Now it being the 
 form that doth SpectfcatCj and Daiow'tnate, and Dtferencc 
 other things, I know not why wc Ihould not fay the 
 (ame here too, i;iz.. That Spirits are didinguilhcd from 
 Bodies, or PaJJive Matter ^ by their Formal Virtue^ founded 
 in mod pure Subliance without any Real Compofition. 
 This may be laid both of /Ingels and Hu//jane Souls, in 
 Gonfiflency with their Stmpliaty and Immortality, 
 
 SECT. III. 
 
 THere is no ground for Objecfling Cas feme perhaps 
 may) Angds and Humane Souls are Simple Natures: 
 But how can they be fb if compounded of Subliance and 
 Virtue ? If they be compounded of the(c% why may there 
 not be a DilToiution i And if there may, how can they 
 be Immortal? 
 
 1 anfwer, i. Thefe TwoSubftance and Virtue, as hath 
 been noted, do not make any Real Compofition, but are 
 only htelltgible Vart^ or Inadequate Conceptions^ of one 
 Simple Nature, and lb it follows not that there may be 
 a DifTolution : For they are not Two diflin6t things a> 
 Soul and Body are of Man, but fignify one Simple Sub- 
 fiance (o potentiated. 
 
 *' The Subftance or Metaphyfical Matter of a Spirit, is 
 '^ not fuch a thing (fays Mr. Baxter) as is exiftent with- 
 *' out its Form : Matter note a Partial inadequate Con- 
 '^ ception of things quoad hoc, which have (bmething 
 *^ more th.^t is effential to them: For there is no fuch 
 ** thing as Matter exilfing wintiout Form^ or Peculiar 
 ** Nature. 
 
 Now if they be not Two things really diflindi there is 
 no danger of tiieir Separation. 
 
 2. Angels and Humane Souls are not abfolutely Simple 
 and Immortal, as God is. Scbeihler, and others that main- 
 tain the Simplicity of Angels and Humane Souls, yet 
 grant that they are compounded ex Genere & Differentia ^ 
 and tho' the Divme Nature will admit of no fuch Com- 
 pofition, yet 'tis not God's Simplicity, but his PerfeHion 
 {3ii Scheihlcr (ays) that hinders ir. Spirits are Simple 
 
 F z Natures 
 
3<5 A Difcourfe of Angels^ 
 
 Nitares, not becanfe they are without all Compoficion, 
 as God is; but becaule without (uch Compofirion as 
 Bodies have. Neither are the mofl: perfed created Spirits 
 abr>lurely Immortal, 'viz,. ex mccjjitate Naturay For fo 
 God only is Immortal : and therefore the Apoftle fays of 
 I Tim. 6. 1 5. Godj That he only hath ImmoTtaltty. No Creature is Im- 
 mortal, (o as it c;.n by no means perifh. God can de- 
 ftroy Angels, yea, wichout his Suilentation, they would 
 inftancly ceafe to be: For they have (as all other Crea- 
 tures) a Dependent Being, and (as Damafcen) are Im- 
 mortal, not by Nature, but by Grace. The Immortality 
 Creatures are capable of, is not a non po[Je mori, but a 
 f^JJe mn mor'ty fuppofing ordinary divine concourfe. When 
 we fay they are Immortal by Nature, we mean they 
 have ■•otning in their Nature that isy«; corraptivumy not 
 any Principle or Seeds of Corruption within ; and that 
 there \s no Creature without, that can deftroy them. 
 Thus Angels are Immortal, as are alfo Humane Souls. 
 Of the Soul our Saviour Chrifi fays, That no Man is able 
 to kill it, Mat. lo. 28. The greateft and moft powerful 
 Men on Earth are not able, and that becaule it hath 
 within it felf no Principle of Corruption ; And if Souls 
 be thus Immortal, then io are Angels alfo; and that be- 
 caufe they are not of an Elementary Compofition, as 
 Natural Bodies are. Thus have I fhewed how Attgels are 
 Simple, Incorporeal^ and Immaterial Natures. 
 
 Thefe Reafons may fuffice to evince that they are thus 
 hcorporeal 
 
 1. The notion of a Spirit does import fo much, Angels 
 are Spirit?, and are ufually called fo; Now Spirit (lands 
 in Contradiftindion from Body, and one cannot be predi- 
 cated of the other : A Spirit cannot be faid to be a Body, 
 nor a Body be faid to be a Proper Spirit. 
 
 2. Our Saviour Cbrtit fays, that a Spirit hath not Fle(h 
 and Boms^ Luke 24. 39. That is, any thing of Cor- 
 poreity. 
 
 3. If Angels had any thing of Corporeity y or Grofnefs^ 
 many of them could not occupy one and the fame place, 
 as we read Angels have done, for a whole Legion of 
 
 them. 
 
their Nature^ Office andMiniJiry. 37 
 
 them, ('and a Lej^ion confifls of above 6coo Perfons) 
 pofTelTed the Body of one Man^ Luh 8. 50. 
 
 S E C T. IV. 
 
 BUT if An^di be Incorporeal it will be obj^did ihac 
 they cannot be capable of moving any Boay or Cor- 
 poreal thing. For (fay fome) we cannot conceive how 
 a thing that is wholly Incorporeal^ can apply it lelf to a 
 Body (o as to move it. A Spirit by realbn of the Purity of 
 its Subltance fo eaflly palles thro' all Bodies it app.ies it 
 (elf to, that 'tis not conceivable how it fhould be able to 
 take fuch hold of any Body as to moveir. 
 
 To this I anfwer, Becaufe we cannot conceive how a 
 Spirit by ContraB^ can apply it felf lO what is Corporeal to 
 move it, /hall we conclude a Spirit is uncapable of mo- 
 ving a Body ? Alasl how many things are theie in Na- 
 ture, that we are not able to give an account of, nor 
 know we how or which way they are fo ? Can we con- 
 ceive how the F^tus is formed, ad does grow in the 
 Womb, or how any Flant or Flower does grow up out of 
 the Earth, with fuch a Sh.'pe, Colour^ and Virtue as it 
 hath ? Do we know how the Load/lone draws Iron to it ? 
 And a Thoufand other things, wo know they are, but 
 cannot conceive how they fliouid come co be fo. I pray 
 who can tell fo much as how the leveral Pares of a (olid 
 and hard Body (fuch as Iron and Steel) do lb almoft in- 
 vincibly ftick one to the other, For my Part, I think 
 the Power by which a Spirit may join it felf with Matter, 
 or a Body, fo fad as to be able to move it, is fully as in- 
 telligible, as is the glutinous Qiiality by which the Parts 
 of a folid Body do adhere fo hrmly one to another that 
 they can hardly be fevered. 
 
 Bat what will the Obje(5lors fay? i. Cannot God (who 
 is wholly Incorporeal and Imm:iterial) cannot he move Bo- 
 dies, or Corporeal things ? Yea is not he the Firfi Cauje of 
 all Motion ? How is ic then fo unconceivable, how a 
 Spirit ihould move Bodies ? They that hold there is no- 
 thing in the World befide Matter and Motion, fay that 
 God gave the firfi P«/?^ to Mjttcr^ and (et it a moving : 
 
 And 
 
58 A Difcourfe of Angels^ 
 
 Cipcrc nan licet quomodo quod And how can that be, if it be true 
 incorporcumcft Iraapplicari Cor- ^^^, GafenJ^s favs, That that whicl) 
 port vakac, iit illi iiiipulium Im- . . -^ , . " n / 1 . 
 
 primar. Gajf(nd. ^^ hcorforeal is not able (o to apply it 
 
 felf to a Body, or Matter, as to give 
 it a Pufh. They will not lay that God is a Corporeal 
 Effence. 
 
 2. Does not the Soul of a Man (which alfo is incor- 
 porealj move the Body it informs ? Elfe of what ufe is 
 it in the Body, if it have no Power to move and go- 
 vern it? The Soul of Man as it is an Intelledual Spirit, 
 having in it an Effential Principle of Life, Inrelle^ion 
 and Volition, hath a Power to move the Body, if not, 
 all Morality muft needs fall to the ground, as Mr. Baxter 
 very well notes. Tis (rue the Soul makes ufe of the 
 Spirits in the Body, fthat are Corporeal) in moving it. 
 The Spirits in the Body, or the fiery Matter fas he (ays) 
 of them, have a natural Power to move themfelvcs, and 
 the Members of the Body : Bur if there be not another 
 Principle of Motion that guidech and ruleth Natural Mo- 
 tion, by a peculiar Adion of its own : viz. If the Ratio- 
 nal Soul do not govern the Adions of the Body, and 
 have not a Caufal Influence on them, but the Body is 
 moved in its Anions, only by a natural neceffitating Force, 
 how can fuch Actions be faid to be Morally good or evil ? 
 Yea and why is a Man blamed, and punidied, rather 
 than a Beaft, for what he does, if that more excellent 
 Spirit that is in Man, hath not the command of the Bo- 
 dy, as to its a6lion^, to caufe or to hinder them ^ And 
 to what purpole are any Laws of God or Men, if the 
 Soul, (which only is capable of Laws) have no Power 
 to govern rhe Aftions of the Body confoim.^bly to them? 
 The Soul then muft be acknowledged able to move the 
 Body it informs, or there can be no good or evil, no 
 virtuous or vitious A6tion. And if the Soul, tho' Incor- 
 poreal, can move the Body, then may an Angel tho' 7w- 
 corporeal^ move things Corporeal So much of that. 
 
 SECT. 
 
their NatHre^ Office and Minijlry. ^^y 
 
 SECT. V. 
 
 BU T thar Angels have notwirhflanding appeared in 
 Bodies, A'^d icnCibly converfed with Men in them, 
 is a thing f^ fully nrovcd [)y the Expe ience of all times, 
 as well as by bcriptiire Inltanccs, that no Nhn can que- 
 flion the Truth of it. Now what Tort of Bodies chofe 
 are, in which ch;y appear, and how they are united to 
 them, no Mm cin certainly tell. Differing Opinions 
 there are about this. 
 
 The mof^ coninonly received Opinion is, that the 
 Bodies in which Angels appear are not their own proper 
 Bodies, but either the Bodies of fome Men lately de- 
 ceafed, or (which is more probable) either created of 
 God, or formed out of (ome Pr:e-exifient Matter, and 
 affu ned by them only for the prefent Purpofe, and theri 
 laid by again. 
 
 That the Bodies Angels are faid in Scripture to appear 
 in, were real Solid Bodies, feems very likely, becaufe 
 they have fometimes been not only feen with the Bodily 
 Eyes, but felt and handled. The Angels that appeared 
 to Abraham and Lot^ are faid to eat and drink and men- Gcn. if. 4, U. 
 tion is made of wafhing their Feet. And they took Lo^ Gen. 19. 3,16^ 
 and his Vv ife and D^^ughters by the Eland : therefore 
 they had True Bodies. 
 
 Peter Martyr is of the mind that E^tl Angels as well as 
 good, fometimes appear in true Solid Bodies : But Dr. 
 IVtlkt thinks orherwife, namely, that tho' good Angels 
 appear in true Solid Bodies^ yet Evil Angels do not. By 
 dilpofing and gathering the Air together, they make a 
 Reprefentation of Colours, and Shapes of Bodies, and 
 that is all. And fuch he thinks, was the appearance of 
 Samuel When our Saviour came towards his Difciples, 
 walking upon the Water, 'tis (aid, They fuppofed tt had been Mark 6. 4.0. 
 a Sprit, Greek. A Phantafm. Such a Phantaflical Body 
 as Evil Sprits ufe to appear with : And when they were 
 in the like Fear another time, to fatisfie them, Chri^ bids 
 them behold his Hands and his Feet, and to handle 
 bim^ telling them chac a Sprit or Thantafm y has Luke 24 f?. 
 
 not 
 
2^0 ^ Difconrfe of Angeh^ 
 
 not FUJI] and Bones (tliat is a real folid Bodyj as he 
 had. 
 
 Whatever Bodies they were that Argeh appeared in, 
 
 ^^ , . , according to this Suppoficion thev be- 
 
 ;^'"n^frnrKol"rn.l!; ^^^^^^ ^^t to thcm, biit (hcy'were 
 
 g(ls\ opus nabcnc corpore, quod ° , . , f / , , 
 
 aitincc ad aftioncs ipforum pro- compleat Without them, and could 
 
 priaf, opus autcm habcnt ad afti- perform their proper Adions without 
 
 ones Doblfcum communicandas. Pet» them. 
 MiYtyr in Sam. 
 
 Angcli ncqi rubfiHcndi neq^ Intelligcndi, n^q; feipfos movcDdi gratia, corporlbus 
 indigent. Sixt. Stn, Bibl. 
 
 And as for their Miniftries, which ihey are to perform 
 for us, 'tis true, they could not appear to us wichouc 
 
 , „, , , Bodies, being in tiieir own Nature In- 
 
 Omnls actio quam extra fc ha- „,:nLU ,,*.. ^«^fr^n«, *Ua.^ «.u^,, ^ 
 
 bent lAng^i^ eft ejufdem rationis. '^'fi^\ y«F .^^ o "i- ^^^"^ ^^^^ ,.^^"' 
 
 quia non tranfccndic locaiem mo- as well Without Bodies as With them. 
 
 tioDcm, quse ab Agcnte incorporco And therefore fome think that the Au' 
 
 fieri potefi. quin potius de mocori- ^j^ afTumed Bodies only to (hew them- 
 
 ^I'or'cZjurJ^SrdS; '«l!« ^oMen that it might be more 
 cfic incorporcos, &c. ealily believed that there are luch 
 
 Creatures, and that they are imploy'd 
 by God as Minifiring Sprits for ihe good of Men, and 
 
 that we fhall have Communion with 
 c ^TlrT.lf]T'7r\t them in the World to come: But 
 
 fumpt) propter feipfos, fed propter , , . ^-. .ri . 
 
 nos, tit familiariter cum hominibus not to render their Miniftries more 
 
 converfando, demonfircnt intclligi- eafy to them, or that they might ba 
 
 bilem focicratem quam homines ex- nioie Capable of performing them^ 
 
 fud ;";.";;. \t^'^T:!^\\':: l-^i. ^^^ "^^^ ^^ey have no need of 
 
 Bodies. 
 If any enquire what becomes of thofe Bodies which 
 Angels afTume, after the Service is over, which they are 
 fent to perform ? Tis commonly anfwered, if they were 
 the Natural Bodies of Men that they afTumed, then they 
 are returned, and left where they were before. If they 
 were Bodies created out of nothing, they are annihihted. 
 If they were formed out of fome prx-exilknt Marrcr, 
 then they a-e refolved into that out of which they were 
 made, alfoon as the Service for which they were affumed, 
 « over. 
 
 J .. C T. 
 
their Nature^ Offiie aud Minijiry. 41 
 
 S E C T. VJ. 
 
 TIIO' this be the mofl received O;>!!)ion, yet there 
 are Learned Men that think, that ihz Bodies the 
 Angels appeared in, were their own Prr.per Bodies, even 
 fuch Bodies as tliey were vitally united uich^ certa-n 
 (ub(il, thin Bodies, that cannot be (een nrdinnrily, with 
 our Eyes, but being to a certain Degree compre(t become 
 Vifible. Such Bodies (or VthicUs, as they call them) thefe 
 Learned Men fuppofe all Spirits to have, tho' as to their 
 Intrinfick and Eltenrial Conftitution, they acknowledge 
 them to be Incorporeal and Immaterial. 
 I will not undertake to determine of the Truth of this 
 
 Hypotbefisy but leave it (as I find very „ . ^ ,. r c « • 
 
 w-'^ jx/r j\ u u- Utrum vcfo An^cli fin: Sp'ntos 
 
 Learned Men do) among the things .^f^,^^^ ^^^pil.^ ^l p^tl^s ex Spi- 
 
 we can have no Certainty of. An rltu simpiicl & Corporc quodam 
 able Divine fay?, a pure Spiritual Na- purHfimoSplriruaiicompfrici^mor- 
 ture fome allow to no Being but God "''J}" ( mihl fakem ; haud ccno 
 only : Becaufe he only is Omnipre- 
 fent and Immutable, he only is Incorporeal and Spi- 
 ritual, all things elfe are cloathed with Bodies. 
 
 Mr. Baxter gives us Reafons for, and againfl the Ab~ 
 folute Simplicity of Angels ; But he leaves the Qiieftion 
 undetermined, tho' he declares it to be his Judgment, 
 that it is probable that the Supream Spirits are not Fcrfm 
 either of BoMes^ or of other Spiri[s : And yet thefe Spirirs 
 are not to be thought to cxifl lo (eparate from -other 
 Creatures beneath them, as to have no Communion with 
 them^ or not to work upon them at all. 
 
 It has been noted as a thing out of CJaeflion, that 
 Angels have appeared in BoMes ; And that they have their 
 Offices in the vifible World, and do operate on Interiour 
 things, will abundantly appear in the enfiiing Difcou fe ; 
 Now how this Incorporation of theirs diffeis from ours, 
 ^ and how their Operations differ from the Operations cf 
 ^ the Humane Soul on the Body, who can clearly and di- 
 ffindly underftand ? 
 
 That which is urged with the mofl Appearance of 
 force of Rcalon, to prove that both Avgeh. and Humane 
 
 G Souls. 
 
4 2 A Difconrfe of Avgels^ 
 
 Souls, muft he fappofed to be vitally united to BoJies, Is 
 tHat otf ervvife, it rhey be not, we cannot conceive how 
 they can be capable cf having any Scnfe of Plealiire or 
 Paif\ 
 
 To (lis I anfwer, The' Separate Spirits cannot have 
 ']ui\ fuch a Scr:fe and Vcrapticn iS tbif'gs 2S we have by 
 our CorpJYcal Sefifes, yet 1 lee no Rcalon to think them 
 uncapab'.e of ali Senfe. There is a more excellent lub- 
 lime and noble kind of Senfaiion that we may atcribure 
 to Spirits, without any degrading of them. Shall we 
 think thatSculsof Men departed fhis Life, can have no 
 fuch Senfe either of Pleafure or Pain till the Refurrc^ion, 
 unlefs they carry Botltts with them ? Why may we not 
 fuppofc that all Intelladual Spirits have a Faculty and 
 Power o^ Senfaticn that is eflential to chem^ and contained 
 in Intell(^ion -, yea that JntelleHion is eminently Scnfation^ 
 (as M^. Baxter faysj to wit, a more noble kind of Sm- 
 fation ? 
 
 Are not Humane Souls Conjciom to themfclves of their 
 own Ads ? Do not we perceive we Wtll the things which 
 we Wtll^ and that we Underjland the things we under l^and^ 
 And how is this conceived to be, but by a kind of Spiri- 
 tu3l Senfe ? And when the Faculties of the Soul are exer- 
 cifed about Objeds very fuitable to its Nature, is it with- 
 out a certain Senfe and Perception of real Delight and 
 Pleafure? The Underffanding (fays one) has naturally 
 as (Irong an Appetite to Truth, as our Stomach hath to 
 Food, and as grateful a reliffi of it, as an hungry Man 
 hath of a pleafant Moifel. And how is this but by a 
 kind of Spiritual Senfe? And the Free Ads of the Will^ 
 chufing and adhering to the Chief Good, muft needs be 
 exceeding joyous and blifsful. Rational Love is the Ad 
 of the Will, and what is Love in the prime Ad of ir, 
 but Complacency ? 'Tis the Souls being plealed with its 
 Objed. Andean we conceive of Pleafure without any 
 kind of Senfation ? what unconceivable Delight and 
 Pleafure is there, in Knowing, and Loving God, and 
 in knowing his Love to us, and in the Confcience of 
 our Love to him ? Yea, and in all holy Ads, there is 
 a Gratefulnefs to the Soul: The Jpo/Ile fays, Tbu « 
 
 our 
 
their Natitre^ Office and Minijlry. 45 
 
 onr rejotciffgy even the TeHimcny cf our Confciences. And 2 Cor. 1. 12, 
 have we noc here the Conient oi all the Faithful, who 
 ihirft after, and earneftly pray lor a moie quick, and 
 lively ^cnfe of Divine and Spiritual things? When a De- 
 vout and Holy Soul, is in its Contem^jlations ftqueflred 
 trom all things liere below, and wholly taken up with 
 God, and things Divine, are not ihe thoughts it hath 
 very joyous and delightful ? Yet here the Spirit is in a 
 mannt^r Iblely exerciied, at leaf! it was when Vaul in 
 an Exflacy had the Sight of Heaven, and fays, whether 
 in the Body, or out of the Body, I cannoc tell, God 
 knows. Spirits then are capable ot a Senfe of Pleafure, 
 without the help of any Bodies, even in their own Pro- 
 per Acfls. 
 
 And lo are they capable of a Senfe of Pain, on the 
 other hand, wichout being Incorporate. Devils and Dtmoncs 
 Damned Spirits having the Confcience of Sin, and En- ^uocunq-,eum, 
 mity againlt God, and the knowledge of his Wrath, and fccu"°por- 
 jufl Difjpleafure againit them, carry an Hell alway about tanr. Bid^. 
 with them. 
 
 Cannot the great God (againft whom they aie in a 
 State of Rebellion) fend fwarms of horrid and frightful > 
 Thoughts, and dilmal Expecflations, continually to haunt 
 them ? When chey (ee themlilves everlastingly fhut up 
 from ever havin,^ their Will, in any of the things their 
 minds are wholly fet upon, may they not be as much 
 aggrieved wi:h this, as (enfible Bodies arc v^ith the moit 
 exquifice Tortures? Their inveterate Malice, Hatred 
 and Enmity againft God f which carries Difpleaiiiie in 
 the very Nature of it) muft needs be very affl'»5live, as 
 the Ad of Love is Joyous, and plealant. Their excefliva 
 Pride muil n.^eJs horribly vex tliem, while they are en- 
 forced to bow and y iwld to their mortal Enemy. So mu/i 
 their Fears, by which they are continually fccurged ; 
 For as the Avoslle fays, Fear bu Torment in it. j ^.^^ ^ ,3_ 
 
 Here is Fire to burn Spirtts, which they may have a ^ *, 
 Senfe of, tho' noc joined to Bodies. Ho.v they fhould •''^^'^ 
 (ufH*r by Corporeal Fire fl confela) is more hud to con 
 ce'ive. But you mulf kno^v, that tho' thoKJ Terms Fire 
 and Brmftone^ by which We// is let foi th in Scriptue, be 
 
 G 2 ficly 
 
44 ^ DifcoHrfe of AngtJs^ 
 
 fitly ufed to exprefi how exquifire and intolerable the 
 Torments thereof are, yet feme much queltion whether 
 there {hall be Corf>oreal Ftre (fuch as ours is) burning 
 there. Certain it is the Fire in Hell fhajl give no Light 
 Mat. 8 II. ffor HeU is fet forjh by utter Darkne/j) and L)gbt is as 
 22- I? EfTential a Property of Corporeal Ftre^ ^s Heat is. The 
 '5 ?;^' great God can appoint fomewhat more dreadfnl than 
 Fire is, to be the Inftrument of tormennng the Damned, 
 which theScripfure may call Fire, bscaufe we know no- 
 thing more terrible than Fire. 
 
 Bat fuppofing rhc Fiie to be Ccrpore^L the Schoolmen 
 
 will cell us, that iho' that which is Corporeal cannot 
 
 work on Spirits, and fb Corporeal Fire cannot affli<5t the 
 
 Devils, that is, cjnnot naturally, yet it may as a fupyer- 
 
 natural Infta^ment of Divine Juflice. And they tell 
 
 us how. The Devils can fee this Fire, and know them- 
 
 fw'kes to be forcibly detained in it againfl: their Wills^ fb 
 
 as ilut they can by no means get from if, nor rove any 
 
 jnoreto do mifchief (which was all the eafc and pleaibrc 
 
 they had, before their difmal Confinement) This they 
 
 may lee ; and this being fo much againft their Natural 
 
 Liberty, and fo great a debafing of them, it mufi needs 
 
 be a Torment to them. Others fay 
 
 A]i« verb paOioncs folcnt tr!bul tl^ey may fuffcr the fame kind oi grief, 
 
 D*moBlbu5, &c. Sed qui hnjufmodi ^^^ -^ f^.^^ ^^^ pj ^^^^ ^^^ ^^^^ 
 
 id propritr & formalitcr intcllcxc ^^ ^ ^^^ Damned do, when united to their 
 
 ruor crravcrunt, &c. Bodies. But enough of this. You havc 
 
 Si vfto objcaiv^ tamiim fd in- what I havc to fay of the Nature of 
 
 ff^ligatur, ad ilium cffcftum non A pg^Jj 
 
 frir ncccfTarium Corpin, polTunt ^ 
 
 enm D^moncs latclicc^tualitcr pcrcipcrc fcofibila odorcj, fcc. & In cii Spiflt»M 
 
 jf&io complaccrc. Smv^, 
 
 CHAP. 
 
iheir Nainre, Office and Miniflry. 45 
 
 CHAP. III. 
 
 J*. 1.0/ the Original of Angels, That they rrerc 
 created by God. §*. 2. U hether they were created 
 before the vijille ]Vorld^ or together xvUh it. 
 y. 3. How Devils came to be. Of the Fall of 
 A^fgcl.f and -what their firjl Sin vpus. §• ^- Of 
 the ivonderfit Knowledge of Angels, Jj. 5. That 
 they are not O/j/n/fcient as God is. ]\' hct her they 
 kfwxv Mens Hearts^ and things to come, ^. 6. Of 
 their great Power. ^, 7. That they cannot work^ 
 Miracles. An Ohjeciion anfirerd. §. 8. Of the 
 Angels Agility, and fivift moving ftum place to 
 place. §. 9. Of their HoYinds, §. 10. Of their 
 Number. §^.11. Of their Order. §. ii. Of 
 their great Love to Mankjnd. §. 13. iWir 
 Corollaries. 
 
 Having in the (^regoing Chapttr nude it as Intel- 
 ligible as I can, what the Angeliwal Nature is i 
 I fliall in this, proceed to handle fome other 
 things touching yf;?^f/i, the Knowledge of which will be 
 ufeful as to the main Defign of this Work, which is a 
 Demoniiration of the great Goodnels of God to Men, 
 in having appointed thefe excellent Creatures to be Mt- 
 mfinrig Spirits in this lower World. I fhail treat, i. O^i 
 their OngmaL 2. Of their great and wonderful Know- 
 ledge, Vo-wer^ j^.giliij, Holinefs. 5. Of their JSumbcr. 
 4. Of their (9?-^fr. j. Of their Ltt/e and Goodwill to 
 Men, and readincfs to be imployed for them. 
 
 SECT, 
 
i}6 A Difcourfe of Angel J ^ 
 
 SECT. I. 
 
 AN D firft of the Original of Angels. Little hereof 
 is faid in Scripture, only by its Light we knov 
 that they had a Beginning, and were created by God. 
 Therefore Ariftotle was in an Errour^ who thought that the 
 Heavens were Eternal, and byConfequencethe7«re%ff7fej, 
 or Angds, which he fuppoltd to be the Movers (.f them. 
 There is nothing Eternal but the BhfTed God himfelf : 
 Whatever is befides him was made by him. 
 
 The ?[alwt[t fays of God, He made his AngcU Spirit Sy 
 and his Mmijlers a Flame of Fire , Plal. 104. 4. Some think 
 rhele Words do not only fufficiently prove the Creation 
 of Angels^ but that there were Two forts oi Angels created, 
 one of an Aerial Suh fiance (becaufe 'tis faid he made his 
 Angels S fir its or Winds) and the other of an Jgnecus or 
 Fiery ^ becaufe 'tis added. And his Miniliers a Flame of 
 Fire, But fuch a Diftinc5tion of Angels, cannot be in- 
 ferred from that Text, without offering Violence to ir. 
 Thofe Expreffions denote no more but the Spiritual and 
 AcSlive Nature of Angels: But they being faid to be 
 nude, their Creation is fufficiently proved there, but 
 more clearly and fully by the Words of the Afofiky 
 Coloff. I. 16. By him -were all things created that are in Hea* 
 ven, and that are in Earth, vijible and invifihle^ whether 
 they be Thrones or Domifiions^ &c. By things in Heaven 
 that are invifible, we muit needs underfland Angels (for 
 the Luminaries of Heaven the Sun, Moon, and Scars are 
 vifible) and ihefe Angels he calls Thrones^ Dominions, Prin- 
 ctpalitiesy and Vvwen^ to note all the Orders of them : 
 Now theie were all created by Jifus Chrifi, and for him. 
 Mofes inGenef I. makes no mention of their Creation, 
 his Defign being only to give an account of the Origmal 
 of this vifible World ; But the Apolfle fpeaking ot the 
 Invifible World alfo, (Lews that it had the f^me begin- 
 ning, even i'omJefusChrifl. And in tiiat he laySj they 
 were all created, it follows that Heaven was not reple- 
 niihed with Angeh in fhe lame way that the Eauh was 
 with Men. G jd did no: create (ome Apgds^ and rhey 
 
 gmerate 
 
their Nature^ O^ce and Minijiry. 47 
 
 gimrate other?: Angels nurry nor, nor are given in 
 MAfii.ige: They u ere all of rhem created, noc any of 
 them Ix'goricn, nor do any of chsm die, th::y are Ini- 
 niorta). Whcrelore there a e no more, nor no fewer ot 
 them, (h^n there were at the fiifh They were all even 
 the whole Speciti of rhem, GmW immedirite Woikmandiip. 
 And they arc the moR peifjct h/ja^es And Repreftntatiovs 
 of his own Naure, coiinng neareft in I.ikcne(s to him of 
 any thing he has made. Indeed there is no Creature in 
 Heaven or Earth that is fully like God. To whom will ffj. 40 25. 
 ye liken me fays God ? No meer Creature is fully like 
 God. ' Tis faid of Jefus Chnfi^ that he is the Rrtghtnefs Heb. i. 3. 
 of bis Glory i and the exprefs Injjge of bis Per/on : But this 
 cannot be laid of any meer Creature. Mm is faid to be 
 made alter his Image, but is no where faid 10 be his 
 Ima^e ; Angels are alio made after his Image, and more 
 psrfeclly than Mm is, and they come nearer to him. 
 But now tho' they be excellent Creatures, yet they are 
 Creatures deriving their B^ing from him who made all 
 things. 
 
 SECT. IL 
 
 WHen Angels were created, is one of thofe unre- 
 vealed Speculations, which (bme have prefumed 
 to go about to determine, but is to us altogether un- 
 known, and uncertain, nor is it ufeful for us to know ir. 
 That Angels are, and that they are imploy'd about us for 
 our good, pertains to us to know, and God has plainly 
 revealed this ; But as for their beginning, when they were 
 firft made, v/e have nothing revealed of ic : And little 
 do we know of their Laws, SiTidi Government ^ their Enter- 
 courfes with God, and with one the other j and wemuft 
 not intrude into things we have not k^n^ or can fee, 
 either in the Glafs of the Word, or of Nature. 
 
 The molt common and received Opinion is, that the 
 Angels were Created neither before, nor after, but toge- 
 ther with this vifible World. Some fay they were a part 
 of the firft Days Work, (bme of the iecond, &c. That 
 they were not created after this vifible World is evident ; 
 
 For 
 
4S 
 
 A DifcoHrfe of Angels^ 
 
 For Angels were, and fome of them were fallen, before 
 Man fell [which was foon afrcr he was maJe^ for one of 
 the fallen Angels wis Mans Tempter : But whether they 
 were not made before this Vifible World^ is not fo ckar 
 and certain. 
 
 Some Divmes have thoui^hc it probable tliat rliey were 
 c-QAtc^ fome time before the firfl cf 
 the Six D^ys, it Iteming to tliCm not 
 reafonable, that wc ihould aflign lo 
 little rime as one Day, for the Creation 
 and Re^iff;i?!t oi\^\\ the ArgeJsy the Obe- 
 dience ot the good Angels for Confrma- 
 tion^ and the Full of tlie other, their 
 Judgment, and PuniHiment: Toaffign 
 tor ail this no more than one Day, 
 when we have nothing in the Word 
 of God to enforce us to it, feems un- 
 realbnahle. Tifhop Davsncnt (ays, tliat 
 fome Divines think that the AngeU vver« 
 created before this vifible World, and 
 that the Greek Fathers were generally 
 of this Opinion, as Bajil, Chryfofto?H, 
 Naz.ianz.cn, with others ; and (ome of 
 the Latm, as Hierom, and Hilarj alfo. 
 Joannes Cajfiti?;!^ C^ys^ that in his time, 
 it was the common Opinion of all good 
 Chriftians. And for the Proof of it 
 that Text in Joh is brought, where 'ris 
 (aid, the Angels, ( called the Morning 
 Stars) li id (J) out for jfy, arJ [Ing together 
 n>hcn the foundations of the F.artb were 
 firfi laid, Job 58. 4. comp.vrc:d wi(h 
 ver. 7. And this Senfe do.s Amkroie 
 give of chat Place, frying tha: b.^lorc 
 the very beginninj; of the Woild the 
 Angels did praife God, and fing Hjly^ Holy, Holy, to 
 him. 
 
 But others think this Text will not fuffi'Jeiit'y prove 
 that the Atjgeh were before this vifible World was nude. 
 Becaufc i. The fcparating the Earth from thj vVatirs 
 
 (which 
 
 yicfifimilc vidcrur Angclos urn 
 bonc! qo^m (;j»:i) Apoftaras, anrc 
 pr!mum fex dicrum creatos fuifiV. 
 <^uamdiu aurcm ooncfl Iiominisfi- 
 cere conjetturam, Haxt. Mffh- Th. 
 
 Quaodo conditi Tunc ccrib -JiTir- 
 marc cquldcm nrn pofTum^ quan- 
 doquldcm ▼ideam Mcfcbtch vlfi^ji. 
 lium duntaxac rcrum crcatiooera 
 dcrcrlpfidc. Bnctr. In Afatt. 
 
 Eft duplex ScntentU Theologc- 
 rum. Alii anre muBdum vifibilcm 
 condltos cxifhinant. lo qua fcnten- 
 da fun: omnes fere Graci Fatrrs j 
 BafiUus dicit, ante hunc mundum 
 tuc alium QK^e^.ov y) a.n<pie/.Toi^ in- 
 «lliglbllcm & M»[t coa dcfcrtp- 
 tum. Id hoc autem Muudo anu- 
 quiorc fuille dicit hofcc Thrones, 
 DomioatloDCs & Poteftatci de qul- 
 bus loquitur Anollolusy Col. i. 16. 
 
 Ch^jfoflomus & N aTJATi^tnus fuat 
 in cadcm Scntcnria, quibus anou- 
 mcrare polTumus ex Latinis Hitro- 
 nymnm & HiUriHin. Dav. io Col. 
 Plura vide io Sixt. Stn. Biol- S. ]. $. 
 Aonot. 5. 
 
 Laudant Angel } Domicum, & 
 ante ipfum Mundi inltiumCheiubin 
 & Seraphln cum fuavitate canora 
 vocis diccbant, Saodus, Sandus, 
 
 5jDdus. Ambr, 
 
their Natnre^ Office and Minijlry. 49 
 
 ('which in that Text nuy bs called the founding of the 
 Earth) was the Third Days work, and all grant the An- 
 gels were made before that. 2. Suppoling the Angels 
 were made together with this World, and not before it, 
 they might praile God alToon as they had a Being, and 
 likely did, and that may be faid to be when God laid the 
 Foundation of the Earth. 
 
 And they argue againft the former Opinion of the 
 Fathers^ that Heaven is the Habitation of the Angels, 
 and if the Angels were fome time before the Heavens, 
 and the Earth, tlien fo long they lived without their 
 Habitation. 
 
 But this Argument can fway but little wich fuch as 
 fuppofe the Empyreal Heaz^en to be the 
 
 Habitation of Angels, and that that Coelum Emp)rcum, Angelok & 
 was creaccd when .he Angels were, ,"rs^r.,'"^SSnncnr:": 
 fome time betore the Vifible Heavens, ta^^ fmo ex .^ffl/? probabilc cfK 
 and the Earth : And io do the Affer- 
 tors of that Opinion hold. 
 
 That which feems to lie moft clear againft it is, ExoJ, 
 20. II. where 'tis (aid that in Six Days the Lord made 
 Heaven and Earth and all that in them is. Now if God 
 made Heaven, and all in ic within the Space of the 
 Six Days^ then he made the Angels within that 
 time. 
 
 But neither doth this fully fatisfy, becaute 'cwill be re- 
 ply'd, that Mofes relates only the Creation of the vifible 
 Heavens and the Earth, and is to be underflocdof them 
 in that place. God made the vifible Heavens and ail in 
 them, that is the Sun^ Moon^ and Stars^ that are in th.e 
 Heavens ; but notwirhftanding it may remain doubthil, 
 whether the Seat of Angels (which is fuppofed to be 
 above the Vifible Heavens) were not before this, and 
 the Angels pofTeffing the lame. Augu/^me docs prefer the 
 Opinion of thofe that hold the Angels were tnad^ Toge- 
 ther wiih the Vifible World, but yet in his Book De Ct- 
 vttau Dety allows it free for Men to think of this as 
 they pleale, provided they do not make Angels Coeter- 
 nal wiih God, but hold firm to this as an unqueftionable 
 Truth, that all things invifible as well as vifible were 
 
 H made 
 
50 A 
 
 lllud porro fcire nccclTc eft, om- 
 nlaquiMJ qi txidant, cxccpta Trl- 
 oirare, naturam habere corrupiionl 
 obnoKi.im : Hoc aurem concciTo, 
 iiquis Angcl^rnm rurbas anre Coelum 
 5v Tcrram conditas cllc dixerit, non 
 offender vcrbn'n pieiatij. Thtod. 
 J^*. 3. inOtn. 
 
 Difconrfe of Angels^ 
 
 made by God in time. And with him 
 does Theocloret well agree, who after 
 he had difcourfed mii-h againft Bafil^ 
 concjudes as AuguFt'me doe?. Now 
 this is certain that they were creared 
 by God, bur ?.ny thing furcher we can- 
 not be (ure oi. 
 
 SECT. III. 
 
 BU T here a further Difficulty offers it felf. We read 
 in Scripture, not only of good Angels, but of evil 
 Angels, or Devils : Now that the good Angels were 
 created of God, is of eafy Belief, but how came Evil 
 Angi'ls^ or Devtls to be .'^ For God who is infinitely good 
 can hardly be thought to bs the Maker of Creatures lb 
 very bad. 
 
 To this I anfwer. The Angels out of doubt were all of 
 them crenred by God, as were all things elfe, that have 
 Being. God made them Angels, but he did not make 
 them Evil An.^elf. He was the Author of their Being, 
 bin not of their Apollacy, and Sin. For clearing this 
 Ma'ter note, 
 
 1. All ihofe Spifirs which now are Devils, were once 
 glorious Angels, and (bme think fome 
 of the hi^heft Order of Angels. They 
 had the lame beginning with the now 
 BleiTed Angels, but they kept not 
 Tbj) Af^hjj^ thetr begmnivg^ or firjt 
 eBate, Jude 6. 
 
 2. The Angels, tho' they were all made good, yet 
 were they miuable: They had not in them any innate 
 Propenfity to finning, no Luff to incline them to it ^ y^^t 
 being made fee, and having a Jelf Determtnmg Power^ 
 they might fin, and fo they did, freely chufing Evil. If 
 God had made thetn by Nature immutable, and impec- 
 cable, he fhould have made them Gods; for Immutabi- 
 lify, and Imptccabilicy, is an incommunicable Attribuce 
 of the Divine Nacure. 
 
 ConP^num m;!g5s efl, fuprcmum 
 Ancelum iurer pcccantes, fuilTe fu- 
 prtnium inrer oniLcs. A({» la- q. ^5. 
 Arr. 7. Cone!. 
 
 Illtr qji peccavit fulr fuperior in- 
 ter omnes. Crf^. • 
 
 I confefi 
 
their Nafure^ Office arJ Minijiry. 5 1 
 
 I confefs it hath its Difticuhy ii^i it to conceive, l:ow 
 fin came inco the Angels firli : And to hz over inquincive 
 hereabout, becomes not fober Minds, wlicn God hath 
 faid fo little about ir. There are but Three places of 
 Scripmre (as Bez..a ieckon\) where tKe P. ill of Angels is 
 mentioned, ^iz.- Joh. 8. 44. 2 Ftt. 2. 4. and Jiulc 6. And 
 in thofe places there is not much laid ^ , , . . 
 of ic only that thev fl.n.ed, .n.' .ere ^,^^,^:^:^, ^:^Z. 'Z 
 theret)re loiely pundhed by ^00. brie in hac parte Hiiiofophan con- 
 Wc mull not aftec^ to know more of vcni\ Sunt curiofipkriq; homines 
 things than God (ewS POod to reveal. S^i nuIUm dc his rebus ^jcifrirandi 
 ^ ' fincm fjciunc Aiqui cum D:us 
 
 parcc Huntaxar, & quafi obircr cas attlgcrit In Scrip. u.is, hoc ipfo nos acimoauir, uc 
 modica ifla notltia fimus content!. Calv. in 2 Pit. 
 
 3. Seeing we read in Scripture of the D^vil and his An* Mar. 25 41. 
 geh^ and of Beclz.ebuhtbe Prince of Devils^ it feems very pro- ^ ^^- 5- 
 bable, rluit there vvas one Angel, that was the Vrmcipal^ 
 
 and Ring-leader, in this Revolt, and drew others afcer hiin ; 
 and fo that the niofl of the Angels that fell had a Tempter^ 
 as Mm had : But this is but probable not certain. 
 
 4. What was the firft Sin ot Angels, is difputed among 
 the Learned, but they proceed by guefs and Conj^dure, 
 rather than by Subftantial Proof Mod (ay it was Pride, 
 and this may the more fafely be faid, i. Becaufe shere is 
 Pride in every fin. 2. Becaufe Fride or Envy is called De- 
 zftlijh, Jam 3. 15'. as beingj the prime Sin of Devilf. 
 3. 'Tis a Sin very agreeeble to the Spiritual Nature of 
 Angels. But 4. That of the Apoflle, i 7tm, 3. 6. has 
 mo(i force in it, where he fays. Ordain not a No'vtce, !tft 
 being lifted up "with Vride, he fall tnto the Condemnation of the 
 Devil That is, lefl he being PrcuJ, as the Dsvil was, 
 he be condemned with him. 
 
 I think it was a compound Sin, the chief Ingredient 
 being Vride. There was Ambition and Envy in ir. Like- 
 ly thofe Spirits were not co-uenred with their Station, 
 but affeded to be higher. This may feem to be their 
 Sin, bv the firfl Temptation uled to feduce our hrft Pa- 
 rents into the like Revolt : Te (Jull be as Gods. That th.eir 
 Sin ihould be an attempt upon the Empire of God, snd 
 that they afF>;ded co be in his room, is not very likely : 
 
 H 2 This 
 
52 A Difcomfe of Angeh^ 
 
 This IS not like to be their firft Projed. 'Tis more pro- 
 bible that they envied other Angel?, and affeded to be 
 above them, contrary to Gods ellablilhed Order ; And 
 fi'-O envying their Fellows, they next hated them, and 
 God too, who efhblifhed the Order of Heaven ^ and fo, 
 confpiring together, they refolved on an open Revolt, 
 and withdrew from the reft of the Angels that confented 
 nor with them. 
 
 Jnde fays, they kept not their firft State. They 
 
 would be higher. And he fays they 
 
 DLipliccmdefcaionem ponh in jsft their Habitation ; which is men. 
 
 DomiciHo. -5pcciem cfTe dupli- ^'^ned alio as their Sin, rather than 
 
 ccm/pcccatl) quod non fcrvarunt their Punilhment^ Tis fpoken of as 
 
 engine. n foum, & quod fuum do- (omewhat they chofe, rather than as 
 
 micijjum impic dcrcliqucrunr. ^ ^hing infliaed on them. He favs 
 
 Domiciiio r.de & giorl3 prlHina "p^ ^.^ey were turned out of their Ha- 
 
 fua cdrcnr, H.a rjiidcm voluntate, bitation^ but that they left it. How- 
 fed juftina Dei riecrffKatcmimpor- belt, when they voluntarily left it, 
 
 f;nr'''wnmr'iii'''^'"r" '^"''^''"' P°^" ^od made their Sin their Punifhmenr, 
 lint domicllium fuum rcciperc. . u^-n^ ^u«.^ r ^..^ r i r 
 
 Id. lb, ^ and banilnt them tor ever from thoie 
 
 bleft Abodes they left, that they could 
 not return to them again, tho' they would. When this 
 lower World was made, and Man placed in it, the De- 
 vil inftantly comes to draw him into Confederacy wich 
 him, and his JpoBate Angelsy and ever fince he hath 
 taken up his Refidence in thefe lower Regions, in piir- 
 fuance of his Hellifli Dcfign againft Heaven ; For which 
 Caufe the Devils are called the Tower of the Air. Thus 
 came Devils into the World, and their inceffant Endea- 
 vours to (educe and deftroy, is one chief reafon why God 
 appoints good Angels their Miniftry here. 
 
 Something I may f^iy further of Devils in this Difcourfe, 
 but for the prefent I fhall difmifs them, and ipeak of the 
 good Angels, and that 
 
 SECT. 
 
their Natnre^ Office and Mirjtjiry. 53 
 
 SECT. IV. 
 
 NExt of iheir great and wonJerful Knowka^. Angels 
 are ot great Underfhndinc; and Knowltidg, (o great 
 as that the wiled Men on Earth do not come near to them 
 in any kind oFKnowledg. Wherefore 'cis an Hvperboli- 
 cal Expreffion, that of ihi Woman of Jekoah touching 
 DavUf My Lord u -wtje^ according to the -wifdom of an Angel 
 of God, to know all things that are tn the Earth. The Angels 
 are reprefented as full o^ Eyes, before and behind, Rfy. 
 4.6. AllMyfteries and Secrets have they the knowledg of 
 that are any way reveal'd. They have a wondertul in- 
 fight into N<?/«r^, ^nd fja fur ale auftiy and are acquainted 
 with the occult ^talttiessLnd Virtues of thing?. They have 
 the knowledg of the whole vifible World, and all Quarters 
 of if, where they minilier. They walk to and fro thro' 
 the Earth, and can give an account of what is done in it, 
 2i.%^uh. i.ir. They have a pecfe^l cognizance of Coun- 
 tries, and Kingdoms, and People ; their Manners, and their 
 nioft fecret Projeds and Counlels. They are privy to 
 what is tranLided in the clolc/t Councils of Frwces* An 2 Kin. 5. 12- 
 Angel could carry ihQ Frophet word, what was debated 
 and refolv'd in the King oi' Syr las Bed- chaw kr. The wifeft 
 and mod watchful Men that are on the Earthy may (ome- 
 times be furpiiz'd, over-reacli'd, and outwitted by their 
 Enemies; they cannot difcover all their Motions j but 
 Angels c^n, and do. 
 
 Angels have Eagles Eyes, In Ez^ckul's Vifion each of 
 them had the Face of an Eagle, which is the moff quick- 
 fighted Cre.iture. They lay of Eagle jj that they will foar 
 alofr, and (ceFiihcS fwimmingin the Sea. Angels can fee 
 to the bottom of things, both in Nature and Policy^ and io 
 are both great Philrfophtrs^ knowing the Principles^ Caults, 
 Effeds, Life, and Motions of Natural things ; and great 
 Statifts too, skilful in all the Intrigues of State, and difco- 
 vering the deepeft Plots and Projeds of Men, tho' manag'd 
 witii never {o much piivacy. 
 
 They are reprefented not only as being full of Eyes be- 
 fore and behind. Rev. 4 6. but as full q\ Eyes within too, 
 
tA, A Difcourfe of AtigeJs^ 
 
 vfr. 8. They have much NaturalKn owledg, and much 
 Mr. Grmhii by Revelation^ mec^nt (as fome think) by their Eyes 
 OB £vt within : and th^y have much experimental Knowlec'g, 
 Knowlcdg ccminj» in by obfcrvation, and deep infljohc in- 
 to things, fignlfied by their Eyes betore and behind. 
 
 B 
 
 ' S E C T. V. 
 
 UT however, tho' Angels are very knowing, yet are 
 they no- Qmnijcnnt^ nor know things as Goti does* 
 There arelome things Angels do not know. 
 
 1. They do nor know the Day of Judgment, as our Sa- 
 viour Chrtfi tells us, Mark 15. 32. Of that day, and that 
 hour^ hicvnth no man^ vo^ not the Angels that are tn Heaven. 
 And theretoFQ 'tis a great Prefumption tor any mortal man 
 to go about Co determine ( as (ome have done ) when it 
 will be, or when will be the end ot this World. 
 
 2. They kno^v not the Hearfs of Men : this God chal- 
 Jcr. 17. 10. lenges to himfelf, as his Prerogative, 1 the Lcrd fearch the 
 Rom. 8.27. Heart, J try the Reins; i.e. I alone. 
 
 Yet here Angels can go very far. Tho* they can have 
 no immediate fjghc of the Thoughts, as God has^ yet they 
 can go very far in difcovering what is within men, name- 
 ly, their Thoughts, AffedionSj Ds fires, Purpol'js : They 
 can fee the inward Impreflions that arc on the Fancy, 
 they can perceive the Vhantafms that are the Ohje<5l of the 
 Mind, tho' what the Judgment of the MinJ is^ they can- 
 not certainly know. They are acquainted with Mens 
 Looks, Gefturee, Motions, by which their inward Aftedi- 
 ons are otren dlfcern'd by obferving Men. 
 
 A Vh)(ician, by the Vulfe and Temper, will tell a man's 
 Affedions and Pa (Eons, as that he is in Love, or carking 
 and caring: And a wi^e and obferving man, that is ac- 
 quainted with all one's Difcourfe and outward Adions, all 
 one's Looks and Geftures, will go far in divining what is 
 in his Mind. Now Angels know all this, and more, even 
 the inward motion of the Blood and Spirits, and by their 
 great S^igacicy. they much better know what is the mean- 
 ing of fuch a look, geiiure, blu(h, or paleneC, than the wi- 
 feit men can : And therefore, tho' they cannot imme- 
 diately 
 
their Nature^ Office and Minijiry. ^^ 
 
 diately difcern the Thoup;hts, they are exrrcMmly ingeni- 
 ous in gueffing whcU is in Men^ and ae fcldom niiltakcn 
 of them. But ot^erwife rhey know not the Thoughts of 
 the Heart, imlefi God do reveal them to them^ as lome- 
 times he does. 
 
 3. Angels do not know things to come, except in and 
 by their Caufcs ; they know not things to come imme- 
 diate!;', and in themfelves; for to be able to do this, is 
 proper only to God, who calleth thoje tbiijgs that be not^ as if 
 thq were, as the Apollle lays, Rom. ^. 17. Shtw the things 
 that are to come hereafter^ ("fays the Lo^d) that we may hiow ^^^' 43 -l- 
 that ye are Gods. By Revelation Angels are aiade to know 
 things to come, that ate n.eerly calLal rind contingent, but 
 otherwife they cannot come to know them. 
 
 And as Angels do not know all things, as God only 
 does, fo neither do they know iuch things as they Cio 
 know, in fuch a perfect manner as God does. They know 
 things in a more perfecfr way than men do, but not in fuch 
 a way as God does. 
 
 1. They do not know the EiTence of God comprehen- 
 fively, and totaltter. God is an Infinite Ohjedi:, ;^nd chiire- 
 fore no Creature that ha.h but a Finire Being can com- 
 prehend him ; God is perftdlv known only to himfelf. 
 
 2. Angels know not ail things together mo intuitu, m 
 one view, as God does, but one thing after another fuc- 
 ceflively, and as thev are prefent with the things. Thnc 
 Angels kno'/^ particular things, and not only the feveral 
 Species or Kinds of things, is certain, otheiwife their 
 Knowledg were more impeffe<5t than ours. Whatever 
 comes under the Knowlec'g of Men, which they can na- 
 turally know, the Angels alfo can know. Whatever is 
 done, or faid, or fuffcr'd in any part of the World, whe e 
 
 they are p;elcnt, (hey know : but all the things which Ncq. vcrbum 
 they naturally know, a^e not prefent at once tothem, nor Deidicir.ncqi 
 do they alway actually confider und underff.'ind them. "''^ ratio cvin- 
 Tis God's Prerogative to have all things open and naked ^iJ' " ^''r']^''^ 
 betore him. All parficuiar things and perions that they rjrc,& inrcfii- 
 are concern'd with, and con^c under tlTcir charge, tliey gcrc, too con- 
 throughly know, even as tar as they have need to know, trjrium poiiu* 
 tho' one thing after another; not all things at once. ^"4^"^ "'^ 
 
 They 
 
t^6 A DifcoHrfe of Angels^ 
 
 They come to the knowledg of new thirigs in proce(s 
 of time, which they did not know before, and thit fome- 
 iPct. 1. 12. times by Rez/elatioriy fometimes by Experience or Ohjerv a- 
 £ph. 5. 10. fiQ^^ ^p(^ j[-j^^ (l^^y ^Jo by Ditcourie and Realoning 
 come to know things by their EfFe^^ts, I Ice no cauie to 
 deny : but their Dilcoarfe and Re^ioninK is with that 
 quickrieis and certainty, tiia: uur g.catcll Undeidanding 
 15 Darkn^fs to theirs. 
 
 To difpate any turther of the m.inner of Angels know- 
 ing things, whether it be fer ejjcntiam dt- 
 Interim dirciirfus hie Urn th ^^^^^ ^^ ^^ jl.yj,. ^^„ Effence. or by 
 iub'itus, tarn celcr ut non perci- ,, 1 a ■ • « • •• / 
 
 piaturmotusIntcllrdusAngdici ^^^cre^^t^d Sfccies , or by Spccia receiv d 
 Taper objcdum. Hunb. from tlie Objviclis, or fuch a> are put into 
 
 them by Gcd, ( as the Schaol-inen very 
 laborioufiv do) is to undertake things above our Know- 
 ledge which we muft be concent to be ignorant of, till 
 we come to Heaven. 
 
 A 
 
 SECT. VI. 
 
 S the iCw^w^W^ of Angels is wondeiful, ib alfo is 
 their Tower and Stre7igtb ; therefore are they ftiled 
 i Thcd. 1.7. by the Apoftle mighty Angels ^ iHen the Lord Jefm Cbrifi 
 .fliallhe r e've ale d from Heaven^ witb his mighty Angels. And 
 Pfal. 103. 20. by the Vfalwifi they are faid to excel inftrength ; no Crea- 
 tures come near them. The Lyon among the Beads of 
 Prov. 30. 90. fi-,e Eaith has the name of the ftrongeft; and in Ez^ekieVs 
 Mat 12. 29. Vifion the Angels are reprefented to have the Face of a 
 Rev. 20.* r, 2. Lyon. The Devil is caird the (Irongone, but an Angel 
 can bind him. One of them can do more than a whole 
 2 Kin. 19. 2$. Army of Men : What a huge Holt of the Aljp'ians did one 
 Angel vanquilh in one Night, deftroying an Hundred 
 fourlcore and five thoufand of them I 
 
 They have Power over all the Elements, and all Ele- 
 mentary Bodies. We read oifour Angels, that held the four 
 fi'mds^ that the Winds fhsuld not blow on the Earth, nor on the 
 Sea^ nor on any Tree^ Rev. 7. I. And other Angels we read 
 o( that had power to JJiut Heaven, that tt rain not, and that bad 
 ]ol) \,\6. power over the Waters, Rev. ii. 6. The Devil could bring 
 Fire from Heaven, to burn jf(?^'s Sheep and Servants : any 
 
 good 
 
their Nat nre^ Office and Minijiry. $7 
 
 good Angel Cifi do as much. They cjn caufe Earthtju.iLi^ 
 and (CfibL TkurJmngs ^nd Ltghtnixgs -^ as they did en 
 Mount Swai^ at the giving Ci the Lau'. 
 
 They can eaflly and very luddcnly ca;ry any Podies 
 from one place to another. An Angel carried Philip from Ads 0.16 ^9. 
 where he was with the Eur,ucbj unto Azctus. And the 
 Devil tot)k our Saviour Confi up into the holy Ciry, and ^^^^' '^ 5 
 fet him on the Pinnacle of the Temple. They have ^ 
 power on our external Scnfc-S. An Angel (mote the So- " ^' 
 domitci with blindntf, that ihcy could not find the Door 
 of Lot\ Houfe, tho' they were jijft before it. And an An- 
 gel made the S)rtan Army hear a Voice of Chariots and 
 Horfes, ' ^ ^^ 
 
 They have power alfo upon our internal Senfes, whether 
 we be fleeping or waking, and can fuggeft things t3 the 
 Mind. Jofeph was warn'd of an Angel in a Dream, to ^^^f- ^' ^^* 
 go into Egypt •, and many others we read of that had 
 things reveal'd to them by Angels. The Devil fuggelh 
 Evil to Men, as he cid put it into the Heart of Judas to Job. 15 2. 
 betray Chriii, and (no doubt) good Angels fugged that Eph. 2.2. 
 which is good. 
 
 And this they do ( fay fome ) by ordering the Phan Mr. Uurtnce 
 tafms that are preferv'd in the interiour Sen/e ; now, thefe o^ Angels, 
 are mov'd by the motion of the Spirits and humours of 
 the Body, which Angels have power upon. Several Fan- 
 cies Men have, according to the temperature of their Bo- 
 dies : In Sicknefs, which alters the Body and Humours, 
 Men have Orange Fancies (we know) and fearful reprefen- 
 tations of things, and Dreams follow the temper of the 
 Body. Now, (fays Mr. Laurence) luch Fancies as befal us 
 as it were by chance, as in Dreams, or in Sicknefs, by 
 cafual, inordinate, or natural motion of the Humour?, the 
 Angels can mod orderly and moil efficacioufly move, be- 
 caufe they do what they do from Will and Counfel, and 
 know exacbly how the Spirits and Humours muff be mo- 
 ved, that the Pbantajms may be conveniently apply "d to 
 fome Conceptions or Apprehenfions, moft accommodate 
 and fitted for the knowledge of what Truth they would 
 luggelK More of this hereafter. 
 
 I Fur- 
 
ra 
 
 58 A Difcourfe of Angels^ 
 
 Furthermore, Angels can (lop and hinder the bent and" 
 courfe of particular nature. An Angel kept the Fire from 
 1.2 2^,25. hr.rnin^ or hurting Darnel's Companions, when cafl into 
 the Funace, and th(?|fcnRry Lyons from devouring or 
 D^p. 6. 2:. to. chi! g Danld, when call into their Den. 
 
 What is I here, in a manner, but Angels cannot do, ei. 
 ther by themfelves immediately, or by means which they 
 can (juitklv bring in place, and apply to the doing of the 
 fame .^ They can fhake and break migluy Kingdoms, de- 
 llroy vali Armies, make flrong Walls to fall flat on the 
 Ground, as did the Walls of Jericho, An Angel could open 
 A^s J2. 7,ic. the Prifdn Doois to Tctcr^ and make an Iron Gate to open 
 of it felf before him : What not ? 
 
 SECT. VII. 
 
 YET mufl it be acknowledged, that Angels are not 
 Almighty, their Power is great, but not Infinite, as 
 God's is. 
 
 I. There are fome things which Angels cannot do : 
 Thev cannot create^ or make a thing out of nothing ; they 
 Cannot turn one Subllance into another, as Chnfl- did Wa- 
 ter inro Wine. They cannot raife a dead man to life, 
 th</ they can fo move a dead Body, and all the Members 
 of it, that it may feem to be alive. They cannot do any 
 thing that is truly and properly a Miracle^ rho' they can 
 do things that are very wonderful, and to Men (eem Mi- 
 racles 
 
 Ohj. If Angels cannot work Miracles^ then have they not 
 fo great Povvcr as (omij Men have had; for the Afoftks 
 had a Power and Gift of working Miracles. 
 
 Anjw. The Vrophets and Afoftles that are faid to have 
 wrought Miracles, were not in working fuch Miracles any 
 Thy fie al Caufes of tr.**m. but only Moral Caufes ,* by their 
 Prayer, or by the ftrength of their Faith, they obtain'd of 
 God to do them, they did not do them themfelves. Their 
 Words or Anions upon which the Miracles were wrought, 
 were not proper Caufes of the Miracles, but Signs only 
 that God was with them, and would do them. God ne- 
 ver gave any Creature a Povv^er to effed: a Miracle himfelf 
 
 The 
 
their Nature^ Office and Miniftry, ^p 
 
 The Apoftles Gift of Miracles was (fays Mr. Perkins) the 
 Fait b of Miracles, The Faith was grounded on Revela- 
 tion, and the Rcvelacion was^ that God would woik fuch 
 or (uch a Miracle, when they prj^ or impos'd llands^or 
 the like. *^ 
 
 2. As there are fome things which Angels canno^ do, 
 fo fuch things as they can do, they cannot do in an In- 
 fhnt, as God can, tho' they can do things with uncon- 
 ceivable quicknels ; as you wi'l (ee in the next Section. 
 
 ;. They can do nothing at all withont God ^ for as 
 they are dependent in Being, (o are they in Woiking. 
 They mufl have God's Leave, and iiis ConcouiTe, or they 
 cannot ad: in any matter : But now for what God will 
 have them to do, or appoints them to m^ there is no work 
 too hard for them. In i^z^i,Ln:L^ v illon they are reprsfcn- 
 ted as having four M:3.nds unJer their Wings, noting a fic- 
 nefs for difpatch of aii iorts of Buiinefs. They are of un- 
 conceivable Abilicie?. 
 
 SECT. VIII. 
 
 AN D as they are flrong and mighty, b are they 
 quick and ipeeJy, in their Motion and Adion; 
 for which cau(e they are compar'd to Winds : He made 
 his Angels Spirits or TVm^s^ i. e. not unlike the Winds in 
 agility and nimblenefs of motion. And they are common- 
 ly reprefented wich Wings, with many Wing":, to note their 
 extraordinaiy fwiftnefs. No Arrow moves (b fwifdy out 
 of a Bow, no, nor any Bullet out of a Gun, as Angels 
 move fiom one place to another. How many Millions o^ 
 Miles does the Sun move in one hours time ? Angels can 
 move fafter than the Sun in its courfe. The proper Habita- 
 tion and Abode of Angels is the highefl Heaven, and they 
 can move from Heaven to Earth in a vei y (hort time. 
 The Angel Gabriel was fent from Heaven to Dar:el, and 
 he came to him : They reckon the diftance no kls than 
 1 60 millions of Mile?, and pray note in what (pace of 
 time it was he came to hmi. The Angels fays, Dan, 9. 2;. 
 At the bcgiv7iing of thy fuppltcaticn the commandment came 
 forth. Then when Daniel began his Prayer, the Angel 
 
 1 2 was 
 
6o A Difconrfe of Angels^ 
 
 was fent from Heaven, and before, or as foon as he had 
 ended his Prayer, the Angel was with Daniel. 
 
 The Angels move nor in inflantt^ in an infiant : it im- 
 plies a Contradidion to (ay they move in an inlhnr, but 
 they move in an unconceivable point of time. They can 
 move frcm one place to another vaft ly diiiant in the twin- 
 kling of an Eye. They have no Corporeal Gravity to 
 flack n their motion, nor is there any thing to i\op or re- 
 tard their motion, and therefore they more moft iwiftly. 
 They can pafs thro' brazen Walls or Iron Gates, without 
 being hindred : Wherefore they are ibcn prefent where 
 they have any bufinefs to difpatch , let it lye where it 
 v^ilj, they areinirantly at hand for the doing of it. Ne- 
 ver can any matter they h^ve in charge mifcarry by their 
 coming too late. 
 
 As tor tlie Locality of Angels, how they are prefent 
 where they are, and how they move from one place to 
 another, thefe are things fo little knovun to us, that 'tis 
 great prefumption for any to go about to determine now. 
 This is fufficiently clear, that ihey are not every whcre^ 
 (as God onl) is) and that they do move from one place 
 to another, and are not at two far difbant places at once, 
 this is out of queftion. When the Angel was (ent to Da- 
 fiiely he was in Perfia^ and not with Daniel^ but came to 
 him when he was lent, Dan» lo. 
 
 SECT. IX. 
 
 TO the foregoing Qualifications of Angels, we muft 
 add their flngular Holinefs. They are very holy 
 Creatures, theretorellil'd the Holy Angels, Mat, 2). '3^1, 
 Great is the Purity of their Nature, and to reprelent it, 
 they ufually, in their apparitions, came in a Garb fignify- 
 Mat. 28. 4. ing Purity and Innocency. At Chnfi's Sepulchre two An- 
 gels appear'd in white, and at his Afcenfion two Men, 
 A^s I. ]o. (that is, two Angels in the fhapeof MenJ flood by the 
 Apc/lles in white apparel. And the (even Angels that had 
 ^^' ^^* * the ieven Plagues, came out of the Temple cloth'd in pure 
 vvhi.e Linnen. Now, we know, White is an Emblem of 
 Purity and Innocence. 
 
 Tis 
 
their Nature j Office and Minijiry. 6 1 
 
 'Tis true the Angels have fometimes appeared in other 
 Colours to reprtlent the Quality of liich Nkflages, as they 
 were then fent in. In Ztch, i 8. we readof (ome appear- 
 ing Red, and iome Ipeckled. Red, co note that they 
 were lent to cau(e War, and BloocKhed, Speckled, to note 
 they had both Judgments and Mercies to difpenle : But 
 White is the Cc:lour they mofl ufually appsareci in, to de- 
 note their holy Nature. They are pure white, void of 
 all Sin, andErrour. When 'tis faid, God charged bts An- 
 gels wttb folly ^ Job 4. 18. the Mutability ot their Nature 
 in which they were created, is called Folly. 'Tis noc 
 meant that God tound any Sin in them thit kepc their 
 Habitation, All Creatures have this defect ncceilaily at- 
 tending them, they are mutable. G(;d only is by Nature 
 immutable. Creatures aie muc.ible, and m-^y lin, ii not 
 prelerved by Divine Grace : And this Mutability or De- 
 I'eclability is called Felly. Ifttiere had been any the leaf! 
 Sin, in the Angels, Heaven would have been no Habita^ ^ 
 lion for them. Wherefore they were fingularly Holy 
 Creatures. 
 
 Their HoUneJi confifls in a De^votedmfs to God, in moft 
 pure and perled Love. And liow can they chufe but 
 moil perfedly love God, who live always in the clear 
 Virion of theFdceof God? 'Tis faid the) alw.<y behold 
 the Face of God in Heaven. Such clear and full (ight of 
 God as is in Heaven, neceffirates Love. Our "^ouis when 
 they attain to ttis Vifion, will be quite Metjmorphiz'd 
 and transformed : The ApolHe (ays, we jhaQ he like him, 
 for we [1] all fee him as be is, A litde figlt ot God, darkly 
 and as in a Glals, herein this World, makes MortaU \o\^ 
 God unto the Death, what will it do to lee him Face 4g 
 Face ? Now fo do the Angels fee God, they fee him with 
 open Face (as all tlie Saints alfo fhail when they come to 
 FleavenJ Tliis maktsthem cleave mod cluiwly to him,an 1 
 God's Will is their Will, and what he like-, they are belt 
 pleafed with. They perfedly ha:e all Sin, and rejoice 
 when men are turned from ir. So perfecStly do they do the 
 Will of Gfd, that their Obedience is ii^ade a Pattern for 
 ours, and Chrill teaches us to pray, that his Will may be Mac 6. ic. 
 done in Earth, as it v^ done in Heaven. 
 
 SECT. 
 
62 ^ Difcoitrfe of Angch^ 
 
 SECT. X. 
 
 TH E next thing I am to enquire into is the Tsluwher 
 cf Angels. And of this all that we can fay with 
 Certainty is, that there are very great Multitudes of 
 them. In all likelihood, as there is a World of Men, io 
 there is a World of Spirits, and they inhabit the Regions 
 above us. It hath pleaied the ^leat God, the Creator cf 
 the Univerfe, to fill all par^s of this lower World, (as we 
 (ee) with Inhabitants, fo as thc:e is no place but does 
 abound with living Creatures. The Earth is inhabited 
 by Men, and all forts of Beads are on it : The Air is re- 
 pleniftied with Birds and Flies : The Sea and Waters 
 with Fi/lies. Now then, how unlikely is it, that all 
 thofe Regions, and vaft Spaces above us, fhould be unin- 
 habited, or but thinly inhabited, and empty ? But we 
 cannot be pofitive in this Matter. Only this we are (ure 
 % of, the Prophet Daniel mention a very great Number of 
 
 Dan. 7. 10. Angels. Thoufand Thoufands, and Ten Thoufand 
 times Ten Thoufands : And thefe (it feems) all ftanding 
 before God's Throne, and waiting on him : Such as were 
 then a(5tually imploy'd here below, are not in this Com- 
 putation. Multitudes of Hods of Angels are (fill at work 
 here in the World, and coming and going, and befides 
 thefe, there are Thoufand Thoufands and Ten Thoufand 
 times Ten Thoufands, waiting alway before God's Throne. 
 The Apoflle fpeaks of an innumerable Company of An- 
 ^ ' ^** ^^' gels, fo we render if. In the Greek 'tis, Mjnadsj which 
 is fo many Ten Thoufands. Our Tranflation fays, an 
 innumerable Company, not that they are /Imply innume- 
 rable, but fo many as no Man can Number, they pafs 
 Man's reckoning, but God knows the Number of them. 
 
 The Computations that fome have made, of their 
 Number, are not only prelumptuous, but ridiculous, and 
 therefore I fliall not io much as mention. Let that fatisfy 
 us which is revealed, and certain 'tis, that there are ma- 
 iKlng. 22.19. j^y g^Q^i Armies, and hofls of them. We read of gr-at 
 fcV^8?2. ' Numbers of them, that have been ient to attend one (in- 
 gle Man. Jacob when he was>in his Journey from Sjrin 
 
 to 
 
their Natnre^ O^ce and Mi/jiJIry. 6^ 
 
 to his own Country, had Tji'o /joJIs of ihem for Uls Om- 
 
 'uoy, 'lis laid he went ^n his way, and the Angcjls otGc"-5- ') -• 
 
 God met him, nnd whit Numbers there were of them 
 
 appears, for'cis (aid alfo, when he {^^ them he (aid this 
 
 is Gods Mod, and called tl.c place Mabaratm which fig- 
 
 nifies Tv/o Molls : Whereiorc there were Two Mods of 
 
 Angels that theie encamped aliout Jacob. 
 
 The Piophec EL^ra had another fiich Guard of Angels 
 attending him. When G"d opened the Prophets Ser- 2 !;ing. 5. 17. 
 vanrs Eyes, he (aw liich muUiriides of them about his 
 Mailer, as covered the Mounrains. 
 
 Now if fuch Mulci^ides may be fpared to attend Tingle 
 Men, we may fafely conclude, that the whole Number 
 of them is next to Infinite. This of the Number of An- 
 gels is not to be paffed over, becaufe it adds very much 
 to their Power, and Sufficiency for the charge they are 
 intruded wi:h. Weak Creatures by their Numbers may 
 become very mighty, and formidable. Lice, and Flie:^ 
 are but little weak things, and yet what a Plague were 
 they to the Egyptians by means of the Number of them. 
 Angels are mighty, and numerous too. Oh how fafe are 
 they that the Angels have the Charge of.' So much of 
 their Nuwher . 
 
 SECT. XL 
 
 I Shall add fomewhat of their Order, which makes their 
 Number more confiderable. 
 
 Tho' we cannot give an account of the Order, and 
 Preheminence that is among the Angels, as to fay parti- 
 cularly what it is, yet mult it be acknowledged, that 
 fome Order there is among them, in their minilf ring in 
 this World, and one is Superiour to another, as Ihall be 
 iliewed. 
 
 But the Prefumption of the Schoolmen and Vafijts may 
 not be palTed over here, without Cenfure, who under- 
 take to give the World (o particular account of this, as 
 ifthev had lived among them, and feen their Manners 
 and Government. 
 
 This. 
 
6^ A DifcoHrfe of Afigels^ 
 
 This they take from their counterfeit Dionj/iusy who 
 has wrirten very boldly many things of Angels^ and their 
 Hierarchy. The Author of thole Writing wa?, no doubt» 
 Ibme fanciful Man, that having litde to do^ fee himfelf to 
 frame fuch a Dodrine of Angels, as he imagined might 
 be true, and would take with curious Minds, and that 
 his Writing might have the more Credit, he put it forth 
 under the Venerable Name of Dtonjfius the Areopagite ; But 
 learned 'Men have obferved, that the Vanity and Frc- 
 thinefs of his S:ile, is fuch as plainly proves he was not 
 * one trained up in the School of the Apoftles, as the true 
 D'ionyfiui was. 
 
 This Author tell us, (and the Popidi Schoolmen after 
 him) that there are Tbne Hierarchies of Angels, and Nint 
 Orders into which the Three Hierarchies are divided. 
 Three Orders in each Hierarcy. In the fupreme or 
 highelt Hierarchy are, CheruhiTris^ Seraphims^ ^nd Thrones: 
 in the middle are Dominions ^ Vrincipalites, and Fowers : in 
 the lowelf, Virtues^ Archangels, and Angels. 
 
 I confefs we find in the holy Scriptures, that all thefe 
 Names and Tides are given to the Angels, and 'tis likely 
 enough they m^y fjgnifte fome Order, and Diftindion of 
 Angels among themfclves, tho' this be not certain, for 
 they may note fuch Authority and Power, as they have 
 over Men, znd not over one the other: But that they 
 do particularly define the ftated Order that is among 
 themfekes, and that there are precifely fo many diftinft 
 D^^^-^e; of them, is an idle and ungrounded Conceit. And 
 that which they add, that they are only the Angels of 
 the loweft Order, that are (ent forth to minifier in this 
 World, 'tis diredly contrary to the Scripture : For my 
 Text iays they are all miniftring Spirits, and we read of 
 a Seraphim one of the higheft Order, fent unto the Pro- 
 Ifa. 6 6. phet Ifaiah. 
 
 Yet that there is fbme diftindion among the Angels, 
 and a certain Order of Superiority and Subordination, is 
 not improbable. God is a God of Order, and hath made 
 all things he hath made in excellent Order. Ic is to be 
 ih^n in all lorts of Creatures. Take what fort you will, 
 it will be found that all of the fame Nature are not alike, 
 
 and 
 
their Nature^ Offite and Mtnijiry. 6t^ 
 
 and equal, but there be diverfities of Ranks, Qu«ilin*es, 
 and FunAions. When the Apodle fays. Unto wk'tch cf^^^- ^- $ 
 the /tngcls [aid he at any tiwe^ Sic lie does either g'arir^ 
 or elle for Art^uments (ikc condefccnc! to ti.e App.ehjn- 
 fion of {he Hthrciis (as Dr. Oucn obfcfvtsj thar cl cre is 
 a diilincflion of Degrees, and Prchcminence among the 
 Angels. For h.e piov. kes them to inilance in any one of 
 the Angels (which cither indeed, or in their Apprchcn- 
 fion was promoted abue oihersj to wl:o?n fuch words 
 weie rpoken, as were fpoken to Chnfi. Unto which of 
 them ? 'Tis not fo Uid unto any cne of the hif^hell: 
 Order. 
 
 And fome (uch thing appears to be among both good 
 and bad Angelf. 
 
 1. As for the evil Angels or Devils, it is mofi clear 
 that they have a Frittce. Beelz^chuk is called the Pnnce of 
 
 Vfvils : And cur Saviour calls the whole Company ofMar. n. :4, 
 Devils a Kirgdomy which is a governed Body, where 
 fome are Rulers, others are Ruled, as, Mat. 12. 2). And 
 the Apoftle calls this BeelzeM, the Prince of the Poi2;er o/\p^^ ^ -, 
 the Air. And by the Power of the A ir, he means the 
 Devils, and by their Prince he means the great Dsvil, 
 which the Evangelift calls Beelz^ebuh, who was ("moft 
 likely) the Ringleader in the firft Apoflacy, and kept the 
 Supremacy ever afrer. 
 
 2. As for the good Angels we read of fome fliledciiief 
 Princes, Dan. 10. 13. One of which w^s AlicbaeL And 
 in Ailing them chief Princes^ the Prophet (^as liems) com. 
 pares them not with Men, but with other Angels, aii^ong 
 whom they were as Princes. 
 
 We do not read of any one Prince of the good Angels, 
 as we do of the Devil?. The good Angels have no Mo- 
 narch over them, but our Lord Jefus cirifi, who is the 
 King of Kings, they have no one (upreme among them- 
 felves. Thrones we read of, but no: of one Throne. 
 Princes they have, but not one Prince, fave only Jeftfs 
 Chnft. 
 
 How many there are of thefe Princes, 'tis a great Pre- 
 fumption for any Man to go about to define. Yet fome 
 have undertaken if, and tell us there are Stvm Princip.d 
 
 K Angffls, 
 
66 A DifcoHrfe of Artgds^ 
 
 Angels, that are invefted with greated Power. This 
 Number hath been nvuch inliiled up- 
 
 :r^«-n^W Aj^x.r. Clem. A'cx. on by tHc ancicnt Jews (as learned 
 
 Men have obfervcd ) and by ibme 
 
 Tob. 12. !«;. Chrifti^ns too. And in the Book of Tol;it we read ot' an 
 
 thiJ^Ti^kkh '^''^^^ ^^^^^ ^^^^^' ^'''^^-^^ Raphael, and fays he is one of the 
 
 Tfirmrgirtus Seven Holy Angels. But thofe Writings are not Camm- 
 
 calistht S[v(n cal. How many Principal Angels there are, no mortal 
 
 ^r^L^^^^^ "i Man can tell, but that there are fuch, thole Scrip:ures 
 
 tbtiVorld. feeni (at lead) to prove that fpeak of Archangel We 
 
 read in Ju^Je 9. of Michael the Archangel. The fame that 
 
 in Dan. lo 15. is faid to be one of the chief Princes. 
 
 Some will needs have our Lord Jifm Cbrtft to be meant 
 
 by Michael, and not a created Angel : But that Teems 
 
 not to be fo. It feems beneath the Dignity of the Son 
 
 of God, before his Incarnation, to contend with the 
 
 Deutl, as Michael is faid to do. And that Phrafe (he 
 
 durfl: norj is not appliable to Jefus Chn/l, Therefore 
 
 Michael the Archangel is a created Angel. If not, yet 
 
 that the Name Archavgel is given to a created Angel is 
 
 uncjueOionable, i Thej]'. 4. 16. For there the Lord Jefus 
 
 Chrtfi and tke Archangel are diftinguiihed one from the 
 
 other. 'The Lord himfelf fljall defce7id from Heavctiy &c. 
 
 with the ^oice cf the ArchatigeL Some Angels there are 
 
 that are Chiefs^ and are in fonie Superiority, for Co Arch- 
 
 crjgcl fignifics. In Zechary we read, how, firft one Angel 
 
 appeared, and then another Angel met him, andthefor- 
 
 n er (peaks to the other as one beneath him, giving him 
 
 Zecb. 2. 3 4* command. Go, vMn. tell the young mtin^ Jerufalem (Ijak he 
 
 trihahited. 
 
 There be feveral Hofts of Angels, and thefe mufl have 
 Pfal. 34. 7. their Leaders. When it is faid, The Angel of the Lord en- 
 cawpeth about them that fear him, it muft be meant fome 
 Angel and his Company : For one Angei cannot be pro- 
 perly faid to encamp:' But as we fay fuch a Captaw, or 
 Colonel befieged fuch a Town, when we mean, He with 
 his Souldiers ^ So the Angel of the Lord is faid to en- 
 camp, that if, He with his Hoff, which he has the Gon- 
 dii^ of. Thus are there Orders of Angels. 
 
 But 
 
their Nature^ Office r.nd Minijiry. '6y 
 
 But whether the Differences that are between theai 
 He in the Qaalicies cf their Nature, or 
 
 onlv in the Imployment they are itnt hUr^nymus nitma tqua'c^ fjci' 
 about : whether the Names by which A"^^'^^' P"^^^.'' miuiacrmautcm 
 they are ailhnguilhed import an Ini- *^ 
 
 parity of Natural Dignity, or only a quid inter fe diftcnt quaruor ffij 
 Diverfity of Offices which they exercife vocabuij, &c. rikaocqui pofTunr, u 
 cowards us. wcc.nnoc determine^ Nor t^^r^^'^^J^IJ^:!^. 
 can we certainly tell (as lays Bilhnp ^.,^^ 
 Da'venant) whether the fame Angels 
 do always perlorm the iame Offices. One Angel mav 
 be higher and greater in this or that Service, liigher in 
 Order, but yet not in Strength : For when the Apoiile 
 Ipeaks of Angels that are greater in Power, and might, 2 per. 2. n. 
 He compares not thels Angels wich otiier Angels but w 
 
 1C!1 
 
 !vien rather. 
 
 SECT. XII. 
 
 THere is one thing more I fliall touch upon, before 
 I fall on the Minidry of Angels (the thing firlf in 
 my Intentions) and that is their great Love to Men, and 
 willingnefs to minifter, as they are appointed ol Gcd to 
 ^o. This is moft proper immediately to introduce 
 what I intend touching their Miniftry. Thefe blefied 
 Spirits, they have a very great Love to Men, and are of 
 very benign Inclinations towards them. 
 
 The Reafon of this is their great Lcve to God, wLi.h 
 makes them fully pleafed with whatever is the Will and 
 Pleafure of God. And they do with a kind of Natural- 
 nefs follow God in loving. Where they (ee God to (et 
 his Love, they cannot chufe but love too. Wherefore 
 they have great Love to Mankind in General, but 3 fpc- 
 cial Love they have to the Saint--, on whom God has be- 
 llowed more Love, and in whom more ot God does ap- 
 pear. Hay they have a Special Love to the Saints, yet 
 do they love all Men, as biing capable of becoming 
 Sainc5. Who are God's Ele^ (betbre God has differenced 
 them from others by his Grace) they c.^mnot tell, iMilels 
 by fpecial Revelation : Therefore they bear good will to 
 
 K 2 all 
 
68 A Difcctirfe of AtJgels^ 
 
 all Men, and the Reafon is becaufe (as I faid) they fol- 
 low God in loving. And they fee what Love God hath 
 Job. 5. 1 5. ftiewed to Mankind in General. God fo loved the World 
 that he gave his only begotten Son, that "whoever behevetb tn 
 him jljould vot periflj, but have ever la fling life. They can- 
 not chule but love fuch as they fee God to (hew fuch 
 Love to. They fee what Jefus Chnfi fby the appoint- 
 ment of God the Father) has done tor finiul Men, and 
 what is dcfigned for them, even to bring fuch of them as 
 (hall believe to Heaven, and to a never-ending Fellowrtiip 
 with themfelve?. This they fee, and know, by what 
 God has revealed of his Grace in the Church, Ephef.^. 10. 
 This is the reafon of their Love to Men, and of their 
 Alacrity in miniAring. ^ 
 
 And an Evidence and Dem.cnftration of it is given. 
 
 1. In their rejoicing in the good of Men. 'Tis fald^ 
 Luke 15. 10. when anv (inner ts converted^ there is joy in Heaven^ in the 
 
 frffnce of the Angels. And if the holy Angels are glad 
 on luch occafions, how much more (hould we. Again 
 th.e Angels are brought in joining with the faithful in 
 Pfal. 103 2. . -praifjng God for his Goodnefs unto Men. For God's 
 Redeeming, Sanctifying, Saving of them. And at 
 Chris's coming into the World to CavQ Sinners, they are 
 brought in rejoicing, as Luke 2. i^, 14. They call it 
 glad and joyful Tidings, ver, 10. All which are Demon- 
 iirations of their Love and Goodwillto Men: and what 
 one rejoices in, he muft needs be willing and ready to 
 fuuher. 
 
 2. The Angels quick Difpatch of Bufinefs given them 
 in charge, is a clear Proof of their Wiliingnef?. When 
 there is an Unwillingnefs or Backwardnefs, Perfons are 
 wont JO linger, and demur : But when Angels are fentof 
 God, to do any thing for Men, they make all poflible 
 lJ3eed, they fly. 
 
 ;. The Angels manner of woikingj is made a Pattern for 
 us to imitate, and Chrifi teaches his Followers to pray, that 
 they may do Gods wtH on earth, as it is done tn Heaven , viz. 
 by the holy Angels QucOionlefs if there were any grudg- 
 if^g. or bickwardn Is in the leaft degree in rhe Angels Mi- 
 ni(t,y, he would not have taught us fo to pray. 
 
 Oh 
 
their Nature] Office and Mirtijiry. 6^ 
 
 OH, what a Comfort (hould this be to God's afflifted 
 People, in their mod (olitary and forfaken condition^ that 
 they have multitudes of fuch hearty Friends, fo near to 
 God, and unto them, ?s Angels are. 
 
 The afflidcd Soul makes fad Complaint fometimes, 
 '' J am quite forfaken. I am lelt alone, I have .lonc ro 
 " take my part : No Fiiends left in all the World ! Ok, 
 do not f^y fo ; all the holy Angels are thy hearty Friends, 
 and have the charge of thee, and wi.h the greatefl: alacrity 
 and cheerfulncfs attend that Charge. Ofihtfe there are 
 great Hofts, numberlefs numbers there are of them, fas 
 has been tliew'd; and they are of wonderful Underlland- 
 ing and Strength, and (as (hall hereafter in this Difcourfe 
 be fully evinc'd ) they are always at work for you. 
 
 SECT. xiir. 
 Some Corollaries. 
 
 FRom all that hashithejto been faid of Angels, we may 
 infer fomewhat for our Inftruc^ion touching God 
 and Heaven, which 1 may not pafs over here. 
 
 I. It greatly helps to (ot forth the Majedy and Glory 
 of God, who is the Creator of Angels, and whofe Servants 
 they are. Oh, how much more glorious is God than this 
 vifible World, and the things that are in it, do difcover 
 him to be ! The Ffalmtfi fays, The Htavins declare theglorj 
 of God \ he means the vilible Heavens: and (ure thele do 
 reprefcnt God as very glorious. What a ftatcly Fabrick is 
 the vifible Heaven above us ? How adorn'd and deck'd 
 with bright iparkling Lights ? The Earth alio is full of the 
 Goodnels of God, and of his Wildom and Power. What 
 curious workmanihip is there in every Flnu er ? But more 
 in every living Ci enure. As for Man, GODs Mi/ler- 
 piece on Earth, Hovj wondtrfully (lays Jcb) » he wade in 
 the Womh ? Man's Body is a curiotJs Piece^ but his Soul is 
 a Work of more Divine Art. Tiiefe Works of God that 
 are vilible, are wonderful, and ibis his Pmvidence, in 
 piefeiving, ordering, and governing of th^m. O how 
 great aiurt we acknowledg God to be, if we meafure him 
 
 but 
 
A DifcoHrfe of AfJgels^ 
 
 but by the things which he hath brought forth in this'vi- 
 fible World ! Bur, alas ! this which we (ee with our Eyes 
 is not all that God hath made : Thefe are but the lower 
 ranks o\ his Worki ; there is an invilible World of Spirits 
 which we are in a manner utter fbrangers to. By Faith 
 we come to underibnd there is another Species of Crea- 
 ture?,' of far greater eminency than any we fee here, viz. 
 Angela, molt pure, holy, intelligent, potent, adivc, agile 
 Creatures, as has been ihew'd ; thele as much excel thre 
 nobkfi Creatures on Earth, as M^n do the vilell: Worms 
 that creep on the Ground. Our Eyei are dazled wi^h the 
 magniticence and fplendor of the Courts of earthly Frmces^ 
 where Dukes^and Marqueffcs, and Earis, and Barons fur- 
 round the King, and do hiii honour : alas 1 thefe are but 
 poor things to the Orders of Angels, that wait on God's 
 Throne. 
 
 And if the Angels are fuch glorious Creatures, how glo- 
 rious is the place of their abode and fettlement? How 
 muchmo:e richly adorned maft we fuppofe the Heaven 
 of the BlelTed to be, which is their dweUing- place, than 
 this Earth, wher-e Men inhabit r O let usconfider, and 
 magnifie God in thefe his nobielr Works. God's Glory is 
 above the Heavens : What we fee is glorious, but the Glo- 
 ry of what is feen is nothing to the Glory of that which is 
 unfeen, but underftood by Faith. Much has God done 
 more th^n we know of; but, that he has made a World 
 of glorious Angels, we know : What t\it he has made^ we 
 may fee hereafter, if by Grace we be made meet. 
 
 Could we better underfland ihe Angelical Nature, Pro- 
 pertres, ai^d Perfedions, and what the Converfe and Enrer- 
 courfe of thefe Spirits is one with the other, and with 
 God, how they love and praife him, and how he commu- 
 nicates himfeli to them, we fliould have more worthy and 
 awful Thoughts of God, the Maker and Lord of them: 
 We (hould have more worthy Thoughts of his Power, 
 WKclom and Greatnefs: Nor Ihould we (beafily queflion 
 his Goodnefs, as n."iw we do. When we hear ot God's Se- 
 verity declared agiinft all ungodly ones, we are ready to 
 fay, Wh^re is the Goodnefs of God, if he will iend the 
 greatert part of men to Hell^ to be eternally tormented ? 
 
 Alas .' 
 
their Natme^ C^ce and Minifiry. 7 i 
 
 Alas ! God has Myriads of Creatures to glor ifie his GooJ- 
 ne(b on, befiiic? thofe lew Mortals whole dwelling is on 
 Earth There is a Wo Id of /ingels, as well as oi M.n : 
 Oh, glorifte the God of Angeis, nHgnifie him. 
 
 2. This may (crve both to ajcertain and to fwteten Hea- 
 ven CO all the laithtLil Servants of God. 
 
 1. To ajcertain it to them, namely, Th-U there i^a Hare 
 of Bleffednefs above. When any Doubts arife in our un- 
 believing Hearts, whether there be any fuch flate or no, 
 'cis no fmall helo to Faich, to underfland of (brne ihac are 
 Jn adual poUeflion of it. God has a Heaven of Blils for 
 Saints, we need not queftion it, Angels are already in ic ; 
 Jbey always behold the Face of God tn Heaven. The grand 
 encouragement the Apofile gives Believers^ to affure them 
 oUheir future Blifs, is, That C/jri/?, their Head, is gone be- 
 fore, as their Harbinger or Fore-runner, H^h, 6. 20. Whi- 
 ther the forerunner u for its entred. And fays Chrift, I go to jol-, 14. 2- 
 prepare a place for you. This is our heft Evidence, that Hea- 
 ven is no Fancy ^ and 'tis (ome further help to our Faith, 
 
 that 'tis the place of the Angels fettlement. 
 
 2. This may fei ve to fweete?j and endear Heaven to us, 
 and make us more to deiire it; becaufe when we come to 
 Heaven, ws fhall there have fellowlhip and acquaintance 
 with thofe Hods of blefled Angels, which now ws believe 
 on good grounds, but cannot fee. 
 
 It is mention d as a confiderable part of our Hj?ppinefe 
 in Heaven, that we Ihall have the company of Angels 
 there. IFe are c^me, fays tlie ^pofile, to an innumerable ^l<-^' 12. 22, 
 coTKfany of Angels. He mentions the compar;y of the blef- ^3. 
 led God, of Jef^i Chrifi the Redeemer, of the S pint 5 of jttft 
 menT^adeptrfetf, yea, of the general Aflembly of them, we 
 fliall fee them all together, all that ever were in the World, 
 we fhall have the comp^.ny of rhem all: Thefe he men- 
 tions as all concurring to the making of the bleffednefs of 
 that frate compleat •, and among the reft, he puts our 'itV 
 lowdiip with an innunierable company of Arngels. 
 
 Oh, what a bl:;ifcd Day will that be, when all rhcit; 
 fliall meet togethtT 1 'tis uncunceivable. It does not appear 
 ((ays the Apofllt) what -we fljJlbe ; that is, not fuliy ap- 
 pear : Suchbleiled company muit needs add much to tt.c 
 BielTednefs of Che Stare, CHAP. 
 
^o ^ Difcourfe of At^geh, 
 
 c n A p. IV. 
 
 § I. Of the Mijjion of Angels 5 Who fends them 5 
 From whence they arc fent^ and whither, § 2. Whe- 
 ther they had been fent to m'jnjfier to Alen^ if Sin 
 had not enter d into the World, § 3, That the 
 Lord Jefus Chriji made way for^ and procurd this 
 great Benefit for Men 5 and how, § 4. That An* 
 gels are Chrift'i Miniflers^ and minifter under hk 
 Condntl, J 5. That it k meet it JI)onld be fo. 
 § 6. Two Ends^ ejpecial/y for which God would 
 have Angels to be under ChriU 3 with Z)fes, 
 § 7. What God's fending Angels imports^ and 
 how God fends them, 
 
 S E C T. I. 
 
 Hitherto of the Exifience of Angels, and of their Na- 
 tures^ Troperties, and Qualities ; next of their Miniliry, 
 How they are Spin>i, hach been (hew'd, now muft I fliew 
 how they are Mmiftring Spirits. 
 
 Here two things are to be confider'd : r. Their Mffion. 
 2. Their IVork and Imfloyment. 
 
 I. Th€\v Mifion. My Textfaith^ they are fent forth, 
 'Tisnot expreisd by whom, nor whence, nor whither : 
 But wherever theie is a fending forth, there muft be fome 
 one that fends, and there muft be Terms to which the 
 Miflion relates. There muft be fuppos'd the Terminus ci 
 quo, and rhc Term'mm ad quern : If the Angels be fent forth, 
 it muft be from fomewhere, to fbme otherwhere ; but of 
 this thi Anfwer is not difficult. 
 
 I . He that fends them is Goethe Father ^^nd Jeft4s Chri/l 
 the Redeemer J who (as I (hall fliew) is m.ide the Head of 
 Angels. God fends them forth by Jejw Cbrtft ; none 
 other can be fuppos'd to be fuperiour 10 Angels, and to 
 
 have 
 
their Nature^ Office and Mintjliy. t ^ 
 
 have Power co fend dv:m. They are Gods An^ch, anu 
 he gives them their Change*, Vfai 91. ir. 
 
 2. The Itrmwm a efuo, from whence he fends cnem , is 
 the Emperc^i I Heaucn^ or the Muaven of thi Builkd, wr.c.c 
 is their Habic.uion^ and where they wetecie.ited, or to 
 which they were advanc d jfcer the Fall olthe Apoftate 
 Angels : There the Bls:n:id Angels Itand before God. and 
 behold his Face. Ikaven is their proper home, and there 
 (no doubtj they have Work co do, but what tis, we iVIo'- 
 tals li.tle underfland : only we find by maf:y divine tefti- ^^^ ^- 3- 
 monies, that they are prai/ing of God there. No qacflion ^""l' ^' ' 
 they have moft intimate and bleffed Communion wich hti ^^^,1* ('02/20 
 great God ; their beholding his Face, M^;. 18. imports no 21. 
 Icis; but fully to declare what palTc:s between them c-'nd 
 God above, what Addreftes they make to him, a^id what 
 Communications they have from him ; chis is above ttie 
 power of any mortal man. When we co^ne to Heaven, 
 to be of the company of thofe Bleffed Spirits (as all true 
 Believers Ihall at lafl) then Ihall we fee and underiUr.d 
 more of if. But befides the blifsful Work of Angels above, 
 God has Work for them elfewhere to attend^ to which he 
 (ends them forth. 
 
 3. The place to which he (ends them^ is this lower 
 World, the Habitation of Men ; here has God Work for 
 them, if net fo honourable as that above, yet fuch as they 
 attend with great alacrity and delight. Some may think 
 it mufl: needs be to the Angels lofs to leave Heaven, and 
 God's Prefence there, to follow Bufinefs in this lower 
 World, and to wait upon Men; but no fuch matter. They 
 count it no lols to follow their Mafter's Work wherever 
 it lie : and while they are doing it, they (fill behold God's 
 Face, as well as when at home in Heaven. Saints here 
 oft Earth can enjoy God in the works of their Secular 
 Galling', as well as in the exercifes of his Immediate Wor- 
 ship ; And fliall we think Angels cannot enjoy God in 
 their Work here, as well as in chat above ? 
 
 You fee then v^ho fends Angels, and -wkence^ and wbitk^r 
 they are lent : Tis God fends them from Heaven, down 
 into this lower World ; Into a finful and miferable World 
 God fends them^ and that for the relief, help, and con- 
 
74 * A Difconrfe of Angds^ 
 
 du(5i: of finful men. Oh the boundlefocfs of Divine Good- 
 nefs ^nd Mercy I how worthy is it to be admir"d and 
 adofd by us I What ii man, ffays the Pfalwifi) that thou 
 art mindful of him : and the [on of man, that thou vifitejl 
 him ? For God to fend any to look after (Inful men, is 
 much ; but for him to iciploy fuch excellent Creatures as 
 Angels are, his pi hue MiniRers of State, to fend fuch forth 
 for men, tor finful men, iu;e this is wonderful. 
 
 Yet God hAth dons not only this for men, but that 
 which is more ; he hath fent his only begotten Son inro 
 the World, to take our Nature, and to humble himfclf to 
 the forui ofaServantj that he mi^ht become the Author 
 ol Salvarion to all that fliould believe in him :. This is . 
 more v^ond^rful, and let it have the chief room in our 
 Hearts : But next to this, let God's fending of /Vngel: he . 
 ihought of with moft wonder and thankfuinet. . 
 
 SECT. IL 
 
 TIS a Quefiion which (without offence) we may en- 
 quire into, fo it be with Sobriety, Whether if Sin had - 
 not tnterd into the IVorldy hut all the Angels had kept their firft- 
 . o eftatey and wan continued in Innocency^ the Angels would hz%e 
 ken fent forth^ as now they are^ to minifier tn this 'vlfihk 
 World ? 
 
 -Angels and Men, by the Law of their Creation, were 
 two diftinc^ Worlds, far diilant one from the other : the 
 proper Habitation of Angels was Heaven,- and therefore. 
 Tode 6, t^^y ^^^ caird the Angels of Heaven : the Habitation of 
 
 Alat. 34. ^6. Men was to be here below, on this Earth. Now, had not 
 Sin enter'd, and made fuch a breach as it did in God*s 
 Kingdom, both above and below, it may be thought that 
 (for ought we certainly know) Angels might have kept 
 Heaven^ and Men this Earth, living as twodiffind King- 
 doms, that have no Commerce one with the other. 
 
 'Tis not good to be poficive in things not clearly revea- 
 led, but this feems evident : Had not Sin enter'd into the 
 World, there had not been all that need of Angels here 
 chat now there is, nor would they have had the work to 
 do that now they have. Yea, (uppofing the Fall of feme, 
 
 of 
 
their Nature^ Office and Minijiry. y ^ 
 
 of the Angels «*ncl chefc permitted to tamper wi(h Men, 
 (as we knciv the Devil did wich our firlt Parents in the 
 lUte of Innocency) tho' there would have" been more rea- 
 Ibn for, and need of, the MiniOry of the good Angela thcin 
 oiherwile, (lor if God fuffer'devii Angels to oppo!e Mar.'a 
 h^ppincls/twould have been moll congruous tohisGood- 
 neis to appoint good Angels for Man's aid^ /.nd Mm 
 would have needed it) yet Angels would not have hid all 
 that Woik to do here which now they luve, nor v;oidd 
 there have been altogether (c> much need of t!\em as now 
 there is. Tliis cannot well be denied. However, ic (eems 
 alfo very probable at leaf}, if not certain, that if things 
 had continued in their primitive (hte, ns they came out of 
 the Creatoi's hands, Angels would not have liv'J ucter 
 Grangers to this vifible World, and have had nothing to 
 do in it. 
 
 The whole World is made fo com pad and united, that 
 no part is to be thought to be made to exilt (o fcparate 
 from the reO, as to have no communion with the lame. 
 We Teethings fuperiourare made to operate on things in- 
 feriour ; and it is probable, the more excellent an/ Nature 
 is, by io much the more clofely is it united to the reff, 
 and fo much the more powerfully and condantly does i: 
 operate on things beneath it. The great God himfelf, 
 who is infmitely above all, yet is he in, and worketh in 
 . all things in Heaven and Earth. Therefore moft likely 
 'tis, as God made the Stars (at a great diftance from us) 
 not only to be gaz'd on, but to have their Influences on 
 Vlants and Animals^ ^o he made the Angels, that are higher 
 than the Stars, for Ibme Service in the Woild, to be hflru- 
 ments of his ProvUence in it. 
 
 And certain 'tis, the Angels had knowkdg of this lower 
 World, and did contemplate the Glory o^ God in it, as 
 Toon as it was made, and before Man had ilnn'd ; for God 
 himfellf fays, That when the Corner- ikne of it was laid, 
 the morning Stars Jang together^ and the Sons of C a fl)Outed fir 
 jey. Tis generally agreed on, that by the mor-nngStarsy^^^'^^'' 
 and the Sons of God, are meant the holy Angels :md they 
 prais'd God in this vifiblc World when God madv ity there- 
 
 L 2 fore 
 
7^ A Difconrfe of AngeJs^ 
 
 fore they had Knowledg of it, and Love to it, and to 
 
 Man, the chief of God's Creatures in it. 
 ^'/j ',/;,' '3' Wherefore it is very probiWe, (if no more) that had 
 not Sin enter'd into the World, Angels would have had a 
 Minifiry here, tho* not every way the fame that it is now: 
 and Man would have had great benefit by them. 
 
 a. 4. id 2. 
 
 B 
 
 SECT. III. 
 
 UT tho' this be true, yet nmft it be acknowledged, 
 that Man by his Sin forfeited his Right to this, as well 
 as all orher Privileges granted him in his Creation, fothat 
 the Angels being lent to minifter to Men (ince the Fall^ 
 mufi be on foms new account, and this is well worth our 
 enquiiing after, 'uiz,. by whom, and by what nieans this 
 gre.u Benefit is piocur'd for Men : Of which in the enfu- 
 ing Sedion. 
 
 Mankind being by Sin turnd from God, and fallen 
 under his Difplcafure and Curie ; and Death being made 
 his due by a juH: and righteous Law^ wecanno: conceive 
 hovv it can c onfift with his Wifdom and Jufiice (as a Ru- 
 ler) ro receive them into his Favour, and grant them fo 
 great a Privilege as is the Miniflry of his Angels, without 
 /ome reparation firft made to his Honour for the Sin of 
 Man, and without fome provifion for the recovery of men 
 cue of Sin, firft either made or undertaken. 
 
 Nor can we imagine how the holy Angels could be wil- 
 ling to undertake fuch a Service for Men in a ftate of Re- 
 bellion. Angels could never be willing to befriend God's 
 Enemies, a Reconciliation being not firft made or under- 
 taken. 
 
 The firfi Ad of the Angels that we read of (after Man 
 Iv.d nnn'd) was an ad of Hofliiity. God turn'd our firft 
 Parents (when they had finn'd) out of Paradife, and pre- 
 en. 3.24. j^^j^^iy thz Ckeruhws, or Angels wttb a flaming SworJ^ ap- 
 pear to keep them out. Man's Sin ifands in the way, 
 both of Gods granting fuch a Commiffion to Angels as 
 now they have, and of their cheerful accepting of fuch 
 an Im])loyment. Now 'tis worth enquiry how, and by 
 
 whom 
 
17 
 
 their NatHre^ Office afjd Minifiry. 
 
 whom way is made for the grant of this great Blefling to 
 Mankind. 
 
 For fjtisfic^ion herein, you m\i{\ know ^ when there 
 w« [b great a chan^^e made by the Sin of Ang^^l?, and 
 Men, (all Mankind having fallen from God iiuhe Sin of 
 our firit Parents, and a great pa'^t of the Angels having 
 fjnn'd before, and left their habitation) it plea^'d the All- 
 wife and gracious God ( having purposed thereftoring of 
 fome of loft Mankind) to ere<fT and cop.liirute one King- 
 dom out cfth:re two broken and diforder'd ones, uniting 
 Angels and Men under one comnicn Head and Lord of 
 them both : In purfuance of this, it was agreed upon be- 
 twen the Fathtr and the Son in the blefled Tnmty, chat the 
 Son of God Ihould affume the Nature of Man, and in ic 
 fufTer, fo making atonement for Sin. This God the Fa- 
 ther appointed, and God the Son confentcd to, and God 
 was in Cbrtfi^ reconciling the World to himjelf, as the Apo^U 
 fays, 2 Cor, f. I p. 
 
 By this means Sin is taken away, the only hindrance of 
 Good to be communicated to men. Sin made a fad and 
 lamentable breach, borh between Gnd and men, and be- 
 tween men and Angels too, yea, and between men and all 
 ctner Creatures. All the Creatures muft needs be againlt 
 man, when man came to be againfi God. 
 
 Now the Lord J^lus Chrilt, the Eternal Son of God, 
 was (ent to make Peace, and he came in the fulnefs of 
 time, and did efT^-d: it, by oifering up himfeif a propitiato- 
 ry Sacrifice on the Crofs : He became Jm for w^ that we might ^ '"' ^ '"^^ 
 he made the righteoulncfs of God in hiw. This being done, 
 God'j Juftice is fuisfied, and his Wrath appeas'd, yea, and 
 at once man is reconcil'd to God, and to the holy Angels 
 too. And this we have very plainly and fully laid down 
 by the Apoflle, in that rtott^d pl.;C.% the expiicaticn of 
 which hatli feem'd very difhculr, for war.t of noting this 
 Truth, which we have before us; 'ci% Col r. 20. And 
 ( halving made peace thro the blrod of hi4 Qru^ ) h him to re- 
 concile all thttgs unto bimjelf] by hiwy I fay, whether they be 
 things in Earthy or things in Heaven. Tie Apnille /peaks 
 here of the reconciling of men tD Gnd by die Dearh and 
 Paffion of Ji'jw Chrijl.^ but thij is not all ihac u in rhe Text. 
 
 Here 
 
7^ ADifcoHrfe of Angels^ 
 
 Here is mention (if you weigh it) of reconciiing^men to 
 
 tlie Angels too ; for as by things in Earth we are to under- 
 i\m6 min, fo, by thingi m Heaven, we are to und^rftand 
 yhigels. Now, the Apoftle cannot mean, that Cbn^l (uf- 
 fer'd to reconcile Angels to God^ for there had never been 
 any variance between God and them, they had never been 
 out one with the other : But as there was by Sin variance 
 between God and men, lb was there alio between Angels 
 and chem, and Chrift made up all Differences, taking 
 away Sin the caufe of them Not that Chrift came to 
 make fatisfadion to Angels, but let man be once reconcil'd 
 to God, Angels prefently fall in wich him. So he is (aid 
 to reconcile things tn Earth, and things in 
 l^aftum eft beneficio Redcm- Heaven. And this 1 take to be the proper 
 ptons ut reconciliatis Eleftis . , . r i -n i / 
 
 cum Deo, amicitia quoque inter l^^P^ ^"^ meanmg of the Text •, and (o 
 Angelos & homines renovata many Divina oi good note expound ir. 
 efl. Aug. And again, Quoir.odo Nor does it oppofe this Expofition, that 'tis 
 picificantur cxrleftia nifi in no- ^.jj q^j reco>iotled to himfelf : for \to him^ 
 bis, id eft concordando nobif- / j/tt , • r i r> 
 
 cum. Q^Wm^x^UmngtheText, Ml "^tes not the term of the Reconci- 
 mentions the Opinion 0/ Auguftin liation, but the end of it. And the mean- 
 atu-i Bucer to our prfofe, and not irig is, for himfelf, that is, his own Glory, 
 only apnoves it, but iili fates it God did, by Chrifi , make all Friends. 
 by a Similititde m hmcL i. Per tt^ >-^/wil' jt^ u 
 
 Chriftumamicitia inter homines Hereupon Chnfi havmg made Peace, there 
 -Sc Angelos renovata eft. 2.f??c^. remains norhmg either to hinder G^xls 
 
 granting Sinners fuch a Favour as h the 
 guardianfhip of Angels, or to hinder Angels from the wil- 
 ling and cheerful accepting of fuch a Charge. God is re- 
 Iblv'd to beftow nothing on Sinners, but in and thro* his 
 Son Jefffs C(6r;/,and upon his account ^ and fo this grand 
 privilege it is a part of his acquifition andpurchafe. 
 
 This great Truth of Angels minifying to men in and 
 thro' Chrift, was firft reprefented to the Patriarch 7j^o/> 
 in a Vifion, as he was going to Vadan-Aram, Gen. 28. 1 2. 
 yacob dreamed, and behold a Ladder fct upon the Earthy and 
 ihe top of it reached to Heaven, and behold the Angels of God 
 afccndmg, and dejcendwg on tt. The Lord J ejus Chrifl is this 
 Ladder, and by him is made the Angels way from Heaven 
 to Ea: ih. Chrifl is the way in which they go and conu to 
 Sinn3r5. And our Suviour^ Speech to Nathanael.\M(.U (uo 
 doubt) refped to this Vilion of Jacob^'wh^n he fays, Here^, 
 
 after 
 
their Natnrcy O^ie afid Mitiifay. 7P 
 
 after yj jLaH fie Hsavcn open, and the Angds of God flficvdtn^ 
 avJ (Itjcending on the Jon of wan, foil. i. 5- 1. AfcCnding an J 
 dclcending on him, how fo ? S me would refer (his unto 
 luch Appaiitions as were ot Angels minilhing ro Chnfi: ac 
 h\sPaJJioii^Rpfi{rreci!cn, and Ajctnpcn. Bur wiih what pro- 
 priety of Speech can tlie Angels (in thole inflances) be 
 laid to afcend and defcend upon him ? 'Tis triiCj they 
 may be laid to have defcended upnr. him, but how to 
 af.cnd and defend iiprn liim r We cannot fairly ex- 
 plain this, but by relcnlnjj ic to J accl/. ^^^^^^^ .^^^^., ^dillam/.. 
 \ ilion ', as there the Ang:ls were ken ro ,,r^ Sc:ihn\, Gen. 28. Vcre in 
 afccnd and defcend on a Ladder that c/;>7/?o prffflaturcuod ibiobum- 
 reach'd from Heaven to Earth ; fo in tiie bratum cH:. Coeinrum jjnuam 
 Gofpel tlu.l it be difcovefd, that the Son P.^^ ''''>^' r'V'^'^i-n'in'^ 
 ot Man IS this Lalder, atKl that it is on cuflodes &:c. Cali. 
 him that the Angels afcend and defcend, 
 to minifier to men. This is the wondeiiul thing that our 
 Saviour tells ISJatkanael they (hculd hereafter fee. [ Jacob 
 had it represented in a Villon, that the Angels a'ccnded 
 and ^lelcendcd as on a Ladder , that they were appoint- 
 ed of God to be miniliring Spirits, for the good of his 
 People : But that wliich they ihculd come to lee lurther 
 by the Gofpel, was, that the Son of Man is the Ladder on 
 which they aicend and defcend .-^ namely, that all the 
 good that comes to men is only by Jefui Cbnft^ and that 
 Angels, that are the Inftruments and Servants of God's 
 Providence, do go and come by him. 
 
 Oh, how doth this exalt and magoifie the Grace ofGcd 
 that is by Jsfits ChriH ! 'Tis great pity luch a Truth as this 
 (hould lie in oblcurity, that fb much conduceth to the 
 fetting forth of Chrili, and what he has done for us. We 
 fhall never fully underftand what we have by him, till we 
 come to Heaven •, much will lie hid from us here after 
 our mofi diligent enquiiies; .£/e i^^r-^ ric/'/^^'f;, &c. But 
 let us get to fee as much as we can : What we have 
 no dil^inc^ knowledg of, we cannot duty praife him 
 for. 
 
 Now pray note, am.ong the many great Benefits that 
 we have by Chrifi, and do magnifie him for, how rarely 
 do we hear any thing of this rich and glorious Atchicve- 
 
 menc 
 
8o A Difcourfe of Angels^ 
 
 mentofhls^ our Peace and Friendlhip, with thofe nume- 
 rous Hofts of blelTed Spirits above ? 1 confefs, 'cis enough 
 2 Cor. 5. ip. to ravirti our Hen rs to h:ar, that God was tn ChnjI: reconci- 
 hng the IVorld to bimfelf : No Enemy can hu^c us when 
 
 Rom. %. Pacaro Deo ^^^ ^^ ^^" ^'^^'^^ 5 ^ur, you know, chs 
 
 Pacata Tunc omnia. Apolile commendis Pe.^ce with men, as a 
 
 thing worthy to be purlued ^ Foliow peace 
 
 Hcb. 12. 14. -w'uh fiR men. No\a', if Pe.ice and Friendfhip wich men be 
 ibch a defirnble Bluffing:, what i^ Friend Ihip with the ho- 
 ly Anf^els ot God, who are (o excellent in nature, fo many 
 in nu;nber, fo great in power ? To be brought into friend- 
 fhip and fellowlliip with thcfe, to h^ve eheir Company, 
 Love and Care, undoubtc^dly (next to fellow (hip with 
 God, and Chrift, and the ^pi^itj there is i^ohing in the 
 v/hole World we have reafon fo much to value, nothing 
 wherein we have reafon to punce (o much comfort and 
 confidence as this 
 
 Now this is one of the Benefits we have by Chrift. 'Twas 
 he that turned the Hearts of thofe blelfed and b;:neficcnt 
 
 Gen. 3. 24. Spirits towards us. When Man had finned the AngeU 
 were prefently in arms againft him : But no fooner was 
 the great M^ftcry of Cbri^ difcovered to them, but all 
 hoftile Difpofitions were laid afide. The Apoftle fays of 
 
 I Tim; 3. 16, Cbrtsf^ God njamfefted in the flefh., that he was feen of An- 
 _ gcls^ no doubt he was feen of them in that fir ft Promife 
 
 of him, Gen. ;. 15. if not before, and this made them 
 hearty Friends, and willing to be for us, under Chrifiy 
 their Head, and ours. Oh let not C^ri/^lofe the Honour 
 of this great Atchievement of his. 'Tis he has procured 
 the Angels for us. He is the Ladder Jacob fjw. God 
 open the Eyes of our Faith to fee the Angch ^fcending 
 and delcending upon him. Angels come down to u?, 
 by the fame way that we (if faithful j fhall go up to them. 
 Magnify the Grace of Jefus Chnff, 
 
 SECT. 
 
their Nature^ Office and Minijiry. 8 1 
 
 SECT. IV. 
 
 AN D as it is by Jtfus Chnfl^ thnt the Angels Mlnli^ry 
 is procured for us, ib it is under his Condud: chac 
 they go torch to minifter. He is m.^de Lord of An{j*l$ 
 and thev are his Agents. Andhcc.iulc this contains lin- 
 guKir Encoiir^gcnicnt ia it, I (lull here entertain you \ 
 uhilc with an Explication and Vindication of ChrilTs 
 Power ^nd Authority over Angelf. 
 
 When the Son of God undertork the R'ldciiipdon and 
 Reconciliation of Sinners^ God the Father was relbived 
 to put all inro h.is hand<, and to make him Lord over all ^ 
 not only over Men for whom he undertook to luffer, but 
 over Angels too. He purpofcd to gather both Eled An- 
 gels, and Men into one Kingdom, which were origi- 
 nally two dilfind Kingdoms, He purpoied to unite (he 
 Ele^t of borhj to make one Kingdom and Family, as (he 
 Apoftle tells us, Efhef i. le. That he wight gather together 
 tn one all things in Chrtff, both which are in Heaven, nnd 
 •which are on earth , even in him. God would unite An- 
 gels and Men mChrifl, making them one Family^ there- 
 tore are they called the whole family m Heaven and Earth. Coi. g. i < 
 They are to conftitute one Kingdom, or Family, ^.nd 
 the Lord Jefut Chrtft, is to be over them and govern 
 them as his Subjeds. Yea and all things and Perfbns, 
 are to be fubjedl to him. This we have from Chnji him- 
 felf, Matt, 28. 18. Ad pwer it given unto me in Heavtn and 
 Earth. All Power, and all Power in Heaven and Earth, 
 that is, over Angels as well as Men, all are made his 
 Subjedls, of Right, tho' all do not conlent to his Rule, 
 as the Ele(5l do, and are therefore peculiarly called his 
 Kingdom. And this Power is faid to be given him, as 
 'tis alfo fiid by the Apofilc, Phil 2. 9. to nore, that he 
 rpeaks nor <.f the Power that he has as GoJ, for that he 
 has by Nature, but this he has by Gift. He (peaks there- 
 fore of a Power bellowed on him as Mediator. And that 
 this extends to Angels as well as Men, the ApoHle Vetcr 
 does mnie exprefly tell us, who, fpeaking of Chri(l, fays, 
 Ht is gone into Heavm and u on the right band of God^ An- 
 
 M gdi 
 
Sr2 A Difcourfe of Avgels:^] 
 
 gels afjcl Authorities and ?o'*vers being made [uhjeB to Lim, 
 
 that is, all Orders and Ranks of Angels vvhatloever. So 
 
 alio, P/;//. 2. 9, 10. fVbtrcfcre God hath bt^LJy exalted htm^ 
 
 and given him a Name above every name^ that at the JName 
 
 of Jtfus every knee fljottld how ^ of things m Heaven^ and things 
 
 m Earthy and things under the Earth. Hf, that is, God the 
 
 Father, bath given, 'Tis of the Power he l^ath by Gifc 
 
 he fpeiks. Him ihat is the Man ChrtCf Jifia. A Name 
 
 that is Power and Authority, and Eminency. 7bat at 
 
 the name of JeJttA every knee Ih all how, tliat is, that unto 
 
 him, thus advanced, oi God, every Creature ihould be 
 
 fubjed. WhethvT things in Htaven, that is, the holy 
 
 Angels, or things in Earthy that is, Men and all other 
 
 Creacurcson Earth; or things undtr the earthy that is De- 
 
 'vils. So that by this Text it appears that not only the 
 
 good Angels but the evil Angels, or Devils alfo are fub- 
 
 jeded to him. And lo are wicked men aUo, but they 
 
 are Rebel- Suhjethy and Chnft fhail reign till he hath 
 
 ivCpr. 15- 25. brought all thefe his enemies under his feet. Devils and 
 
 wicked Men are de jure Chrift's Subjeds. And over the 
 
 Devils C^r/i/ exerciied a Power when he was hereon 
 
 Earth, commanding them to come out of the poflefTedjand 
 
 they were at his beck : And in the end of the World he 
 
 fliall adjudge both them, and all wicked men, unto ever- 
 
 lafling Torments. 
 
 One Text more I (hall alledge, in which you may fur- 
 ther obferve, that the Authority that is given unto Chrtjt 
 over Angels, is for the fake of the Church, and has a fpe- 
 cialrefped unto the Salvation of men. Tis EfheJ. i. 21^ 
 22. And hath f tit all things under hit feet, and given him 
 to be Head over all things to the Church, His Headfliip 
 over Angels and all things elfe, is in order to his gather- 
 ing, pre(erving and glorifying of his Church. 
 
 By thefe Scriptures it appears that God the Father 
 hath granted unto Jefw Cbnfi a Soveraignty over 
 Angels. 
 
 S E C T. 
 
their Nature-, Office and Minijiry. 83 
 
 SECT. V. 
 
 NOW as for the Congruity and Equity of the ^r.iii: 
 this Power, know, that ic is founded immediately 
 in C/6r;y?s undertaking, and interpofing to recover whac 
 was lolt by Sin-, and in his being obedient unto Death, 
 in order thereuntj. This is given by the ApolHe as the 
 reafon why G.)d advanced livm, Vbtl, 2. 9. with 6, 7^8. 
 Wherefore God hatb hii^hly exalted bim^ vcr. 9. Why ? De- 
 caufeHd being in the form of God^ &:c. he made himjtlf of 
 fjo reputation J and humbled htmfilfy and became obedient unto 
 deaths even the death of the Crofsy therefore God highly exalted 
 him. This is the Reafon that in this, and other Places, 
 is given why God conferred this Power upon Chnfi. But 
 befjdes, 'tis not to be doubced, but there was Ibme fpecial 
 advantage that was to accrue to the Angels by JejusChnfl, 
 Somewhat over and above what they had by Creation, 
 they were to have by J(fus ChnH, upon the account of 
 which it became more meet that he fhouidbe their Lord. 
 
 What Benefits the Angels have by Chnfi, we cannot 
 fully and certainly determine. It is commonly (aid by 
 Divines, and not improbably. 
 
 1. That they had their Confirmation by Jefus Chrift, Qui credit 
 They were in their Creation tho' holy, yet mutable homlnem lap- 
 Creatures, as appears by thofe that fell : And thofe that [",'^;j '^^^^Lo 
 liood might have fallen, as the others did, till fuch time as ne Ubcrctur, 
 they were conftrm'd by Divine Grace. Now this Grace &c. Solvens 
 was by Jefus Chriff, as the Apoftle feems to intimate, Co/. il!um & fcr- 
 
 I. 17. where he fays O^Chnft^ And he is htfore all things, "^ 
 
 and by him all things confifl. That is, all ele<5l Men and 
 Angels confirt, or ftand firm, by him. 
 
 2. It feems no lefs clear, that the Angels were not only 
 fetled by JeJusChrifi in what they had by Creation, but 
 had by him Ibme fuperadded Benefits granted them. That 
 they had (ome further knowledg of God by Jeiiis Chrifl", 
 may be infei'd from EfiheJ. 5.10. where the manifold Wif- 
 dom o( God is faid to be made manifeft to them by the 
 Church. And in i Fet» i. 12. 'tis faid, IVhtch things the 
 Angels defre to look into, 
 
 M 2 That 
 
 vans iftum. 
 Bern. 
 
8 4 A Difconrfe of Arjgels^ 
 
 Tha:t they had not the Beatifical Vifion (which now 
 tbev have) originally, ^nd by Creation, is thought to be 
 tLffi.'cTviy prov'd from Job, 1.18. Ko man [ i-hU^ no one, 
 be it Man cr Angel] hatb [ecn God at any timc^ the only be- 
 gotten fon^ Ti'bo is in the hojom of the Fdtbery he hatb declartd 
 htm. If the Angt-ls had (een him originally, they might 
 have d.'clired him, but none could do this but Jcfus 
 Chrifi. And indeed had all the Angels 
 PIen;orcm Dei cognidoncm, fi- y^^^ ^V Creation, the Bleffed Vilion 
 
 chr.riumarrpiunr(Angeli) 8;,cir. ot God, ihcy could not any of them 
 
 have fallen, for where this Vifjon is, 
 the mind muft needs be io taken up, that it cannot en- 
 tertain fo much as a thought of any better, or other good. 
 On rhefe ;iccrunts there is a Meetnefs that the Lord Je- 
 (us Chrili Ihould be the Head and Lor^Z of Angels. 
 
 The Dominion and Rule that he hath over Devils, 
 he obtains by conqueft. So Col 2. 15". Haviug Jpoihd 
 Frincipalities and Powers ^ that is. Devils^ he made a 
 ^ew of them optnly ^ trtumphing over them in it, i. e. in 
 his Crofs. He vanquifht them by Dying. And they 
 are fubj;:d:ed to him both as to their prefent adings, be- 
 ing able to do nothing without his Permiffion, and as to 
 their future State and Condition, which Hull be. according 
 CO his final Judgment unavoidably. 
 
 SECT. VI. 
 
 FO R Two ends efpecially would God have the holy 
 Angels to be under Chrift as a part of his King- 
 dom. 
 
 I. For the greater Glory of his Kingdom to which this 
 muit needs be no finall acceffion, that fuch excellent 
 Creatures as Angels are Members of it; of which more 
 by and by. 
 
 2 For the Help and Succour of if, while militant here 
 on Earth. For in its militant State it has great need of 
 the aid and help of Angels, and therefore 'tis fir that they 
 Ih'juld beat the command of Chrift, whofe Office 'tis to 
 bring the Faithlul fafe to Heaven. For this purpofe it 
 was God inverted Chrift with fuch Sovereign Power, 
 
 that 
 
their Nature^ Office and Minijiry. 85 ' 
 
 thar he might ufe ic tliis way. So fa>s th- Apoflle, He 
 gave htm to be Head over all things to the Churchy that is, 
 lor their Sakes, that he might be the better furnilhed 
 to conduct theai (afe to Heaven, having all at bis 
 beck. 
 
 Thus you fee how, and on what account the Lordjefus 
 Chrift is the Angels Sovtretgn Lord, and Majier. And 'tis 
 under his Condud that they are miniihing Spirits. He 
 fends them forth, God by him. They receive their Or- 
 ders imi-nediately from Jefus Chrift^ and a-.e imployed 
 by him in all their Negotiations in the World. 
 
 Therefore in Ez^ekurs Vifion, Chap. 1. We read that 
 the livwg Creatures (by which Angeis are meant^ did 
 Jland, and move "witb their faces ftrttchcd upwards, that is, 
 they looked up to him that fate on the Throne, and he 
 that late on the Throne was Jcfus Chrilt : See Ez.ek.1.11, 
 Thus -were their faces and their wings fir etched upwards, (b 
 we ihould read the Word. The Angels keep looking to 
 Chrili, to receive Inllrudionsfrom him, being purpoled 
 to do nothing without him. 
 
 Now if it be as hath been (hewed, how full and plain 
 is here a Demonftration ot both the Glory and Strength 
 of the Kingdom of Jefus Chrill-, unto which all true Be- 
 lievers do belong. 
 
 The faithful Servants of God, and Followers of Jefus 
 Chriff here on Earth, are all Chrift's vilibie Kingdom, 
 and thefe, confidered by themfelves, are (uch a teeblc 
 and contemptible Company, that God calls them worm 
 Jacoh. Fear not thou worm Jacob. What is more weak 
 and contemptible than a Worm ? And fuch may the 
 Kingdom and Church of Chrift on Earth be Ciid to be, 
 in all rimes and ages of it, confider it by it felf. Yet is 
 the Church compared to an Army with Banners, and this Can:. 6, 4. 
 muft be for its Beauty and Strength. And wherein does 
 this Beauty and Strength lie : No doubt chiefly in its 
 Plead the Lord Jtfus Chrift". He is glorious and mighty 
 who is their Soveieign Prince and Ruler. But tho' the 
 Churches Glory and Strength lies chiefly in this, yet is 
 this (ome Proof thereof, that the blefled Angels ot Hea- 
 ven belong to it, and are a part of Chrilts Kingdom, 
 
 I Ley 
 
8(5 A DifcoHrfe of Angels^ 
 
 they are fellow Subj«:6ts with the defpifed Servants of 
 Rev, 1$. 10. Chrifi on Earth. So faid the Angel to John^ I am thy 
 fellow Servant^ and of thy Brethren that have the testimony 
 of Jefus. Now 
 
 I. This proves the Glory and Beauty of Chrift's King- 
 dom. On how is ihe Kingdom of Chrifl", yea and Chrill 
 himfeif flighted by the Generality of men } Chrift is 
 Pfal. 24. 7. called by the Pialmilt the Kin^ of Glory^ yet when he 
 came in the Flefh, he was little efteemed of. The Pro- 
 phet Jfuah prophetically fet it forth. He is defpifed and 
 **' ^^ rejeBed of men. We hid as it "were our faces from him. He 
 
 was defpifed and we efteemed him not. The People lookc 
 M^^'wV' ^^ ^poi^ him but as the Carpenters Son, Thus was it wliile 
 ^^^ ' ^' he was on Earth. And now he is in Heaven how little 
 do men really regard him, or his Laws ? Yea^ they re- 
 proach and perfecute him in his Members. But when 
 fuch Wretches as now do fo^ /hall fee him come in State, 
 magnificently attended with numerous Hofts of Angels, 
 what thoughts will they have of him then ^ They will 
 then have other thoughts of Chrift than now they have, 
 and of his Followers too, that now they fcorn and abufe, 
 when they Ihall fee them affociared with Angels, who 
 were before their Guardians and Keepers, The bleffed 
 Angels in Heaven, and good Men on Earth, they arc 
 allof one Family, of one Company, Fellow-fubje<5t:s. Oh 
 ,what an Honour muft it be to be a Chriftian ! He that 
 is fo indeed, is a Fellow Citizen with Angels, of thac 
 Kingdom whereof they are a parr. Grace makes a Man 
 fo. When yon come to be true Believers, you come to 
 iHcb. 12. 22. Fellowfhip with Angels. So fays the Apoftle, fVe are 
 come to the general AJJemhly of the firff-hm, and to an innw 
 merable company of Angels. He is fpeaking of what they 
 come to immediately on believing. Then begins God's 
 Peoples Communion with Angels, tho' in an infenfible 
 way ; but hereafter their Communion with them fhall 
 be full, and clear. Oh what a Dignity is this ! 
 
 2. This proves the Vower^n^S Strength ofChrifl's King- 
 dom, as well as the Glory and Beauty of it. ChrilVs 
 Kingdom is ftrong, not only in the llrong God that 
 heads it, but in refped of thofe Hoils of Angels that be- 
 long 
 
their Njtnre^ Office and Minijiry. 87 
 
 long to ir, and do minifler in ir. ChrifVs Kingdom on 
 Earth is a lictle Finck of Sheep, Fear not a lath FhcL^^^^ »-^' 3?- 
 They have little vifible Strcni^ch lor them, but much 
 cig.iinfl them, fo rhjt 'tis a W(jnder how they are pre- 
 (ervcd. But Chi ill that heads them, is Head of Angels 
 too. Tt'.efe nrg!i:y Spirits ne at lus conminnd, and be- 
 long to this Kingdom, and have a Chargo of it. 
 
 Let none be afraid to join thcmftlves to the defpiciblc 
 Company that aie Followers of Jcius Chrili here, They 
 are not alone, The BlefTed Angels, that are Chrili's Swi- 
 vants too, will not (ufTjr tliem to (ink. Here is God's 
 Peoples Srrengrh and Safety, let us take hold ot it for our 
 Encouragement. 
 
 Again, if Angels be under Chrift the Redeemer, if lic 
 have the Command and ConduA of them, then to bs 
 fure they purfue the fame defign that Chrift came into 
 the World about, and is ftill carrying on. If they be his 
 Servants, they are for his Work. Now what is Chrift's 
 Work, thit he came about, that he laboured in, while 
 he was on Earth, and that he principally minds^ now he 
 is in Heaven? Why, 'tis the Eternal Salvation of mens 
 Souls. This is Chrift's great Work. 1 am corns, that j/e JqI^. j^, ,^. 
 might have life^ fays ChrilL About this God the Father 
 fent him, as the Apodle teftifies. God having raifed upAds^. 25.. 
 bit Sort Jefus^ fent him to hiefs you in turning every one of 
 yon from his iniquities. Now if this be Chrift's Work, then 
 'tis that which the Angels chiefly aim at, and are moft 
 bufy about. They do many a kindnefs for Men, in re- 
 frelhing, defending, delivering and profpering the out- 
 ward Man (as (hall hereafter be made appear) but 'tis 
 the Salvation of their Souls that they are moft careful 
 about, and therefore when fuffering may farther our Sal- 
 vation, no wonder if we meet with it , tho' wehavefuch 
 mighty Champions on our fide. Oh let us chiefly mind 
 that for our felves, and ours, that Chrift and Angels mind.. 
 Let us firft feek the Kingdom of Gsd, and his rtghteoufnefs. 
 Let us take a Pattern from Angels, who do take theirs 
 from Chrif}. What Angels do to further the Salvation of 
 Men, fhall in its proper Place be fliewed. But let us fe« 
 that we make that our chief Bufinefs, whicii is Chrift's, aud 
 Angels under him. Agaip 
 
8S A Difcourfe of Angeh^ 
 
 Again, if Angels be Chrift's Minifters, and do (ervc 
 him as their Mafter, then the more we honour Chrifl, 
 and the better Teflimony we give of our being Saints, 
 and true to his IntereO, the more fure we may be of the 
 Holy Angch, that they will be for us, and do us all the 
 good they c^n. The Angels are glad to fee men come 
 , in to Chrift, and to cleave to him. There is joy in Hea- 
 
 'ven ajvong the Angels^ when a finner convert eth, Chrift is 
 their Mailer, as well as ours, and they love their Mafier, 
 and they love them that are faithful to him. But when 
 we play the Cowards, or the Wantons, and have his Ser- 
 vice, or are unfaithful in it, this is a grief and offence to 
 thofe blefTed Spirits, and if any thing can make them 
 ceafe to be friendly to us, this will. 
 
 SECT. VII. 
 
 ^ - 'R^'^ ^^ S^ on with the Miffion of Angels: having 
 JD fliewed by whofe Procurement, and under whole 
 Ccndudl they are fent forth, with (bme other circum- 
 ftances, I fhall briefly exp'a'n what this fending does im- 
 port, and how God does fend Angeh. 
 
 Now God's (ending mufl be by fome fignifying to 
 them, that it is his Pleafure that they fhouldgo. This 
 fignifying or notifying his Will and Pleafure, both gives 
 them Authority, and brings them under an Obligation, 
 to the work they are fent about. 
 
 How God does fignify his Will to Angels is inexplicable. 
 The Language of Spirits is to Mortals, a thing unknown. 
 Some boldly difcourfe of it, I Ihall not follow their Pre- 
 fumption, but confels my nefcience. 
 
 However it is certain, Angels have fom.e way to 
 difcover their minds one to another, and fome way 
 there is in which God fpeaks to Angels, and makes 
 them underftand what his Will and Pleafure is. When 
 God fends Angels he gives them fome notice that it is his 
 mind they fhould go, and this is a Law to them, and 
 brings them under an Obligation, and invefteth them 
 Power, as before. And there needs no more. There 
 can be no higher Authority than the Divine Will : 
 
 When 
 
their Natnrej Office and Minijiry. 8p 
 
 when this is notified, they become obli^'d in Duty, and 
 this lower World, into which they are Iwcr, becomes their 
 Charge. 
 
 Minillers of the Gofpel, that are God's vifible Angels on 
 Earth, when they have a Call from God to preach, this 
 both gives them authority to do it, they m^y preach who- 
 ever forbid , and it brings them under an obligation to 
 do it ; A necejjity is laid upon me (Tays Paul ) and woe i6 me j cor. 9. 16. 
 if I preach not iheGojpel When Vaul had his Commiflion, 
 he was both authorized and oblig'd to his Work, and fo are 
 Angels to theirs. God having fignified, that it is his will 
 that they fhould go forth and minifter in this World, for 
 the good of his Eled, we may call this their general Mif- 
 fion. 
 
 But now, as the Apoftles, befides their General Commijjl' 
 flw,had o^Qwdm^s f articular 7«/fr«<S?;o»/ given them,for Ibms 
 fpecial Services ; as when they were going to Bitbynia (in 
 purfuance of their general MiJJion) they were by a fecial 
 Commijfion direded to go to Macedonia ] fo the Angels have Afts 16. 7, ?' 
 new f articular Inftru^ions given them tor fome fpecial Ser- 
 vices ; and when God communicates to them any fuch 
 Advices, this may be faid to be kjpectal A//^;;, fuperadded 
 to their general MijJion^ and determining how it is to be 
 executed and purfued, in certain particular inftances 
 Thus God is faid frequently to fend Angels, x;;^. by a fpe- 
 cial Million, and they wait on him to receive his Com- 
 mands J and without fuch particular Inftrcdions, they 
 could not know how (in all particulars^ to fulfil God's 
 Will according to their general CommilTion. 
 
 Their general Commiffion in the Text, you lee, is to go 
 forth and to miniller, for the good of fuch as are f leirs of 
 Salvation, even God's EleA. But who are GodsEled the 
 Angels cannot certainly tell, (until they be by Grace 
 acflu.iUy diliinguiilrd from others^ unleft God do reveal 
 the fame to them. Wherefore Go J does by fpecial Milli- 
 on diredthem to (uch as he has fpecial favour f)r, to in- 
 11 ruA, comlort, prefer ve, and deliver them: and by this 
 ( 'tis likej they come to underffand who they are God has 
 fpecial favour for. So he fent an Angel with Ahraham\ 
 
 N Ser- 
 
po A Difcourfe of Angels^ 
 
 Servant, when he went about a Match for Ifaac^ to make 
 his Journey profperous. And he (enc an Hoft to atrend 
 Jacch in his rerurn from Syrta^ and to preferve him from 
 the Fury of his Brother EJau. And many fuch-like in- 
 ftances we read of in Scripture, and (hall meet with in 
 the following Difcourfe oV the Minitxry of Angelf, by 
 which God may give them to underf^and who are his 
 cholen ones, and (o how they may rightly purfue their 
 General Commiffion, which is, to be Guardians and Kee^ 
 ers of the Heirs of Salvaiidn. They are alfo fent by fpe- 
 cialMiflton to others, that are not eledi peribns, as will 
 appear in the following Difcourfe^ and they feldom \lo 
 any extraordinary matter for or againft any, but they 
 have fpecial Inftruclions given them for it. 
 
 CHAP. 
 
their Nature^ Office and Mwijiry, ^ i 
 
 CHAP. V. 
 
 K I. Of the IVork and Iviploymcnt of Angds ^ That 
 fomc afcr/he too viitch to them^ fome too I'nik, 
 § 2. A wore general Conjhlerathn of it, § 3. That 
 they arc h//plo/d hz all parts of the iVorld. 
 § 4. And in all forts of Aciions whofe rtatnral 
 Caufcs arc hidden, § 5. And in fnch as arc or- 
 dinary^ whofe immediate Caufes are apparent. 
 § 6. That it does not derogate from the Honour 
 of God ^ or hfs Providence to afcribe fuch Agency 
 to Angels. ^ 7. Several Arguments^ proving^ 
 that God does ordinarily wake ufe of Angels^ as the 
 Inflrumcnts of hk Providence. 
 
 SECT. I. 
 
 Hitherto of thex\//^w of Angels , they arefent forth for 
 Service : We are next to enquire, what the Service 
 is about which they are lent forth. Here I iTiall flridly 
 confine my felf to the holy Scriptures, alcribing nothing 
 to them but what I find the Scriptures do afcribe to them. 
 Some afcribe too much to Angds, fome too Hctle^ God's 
 Word will fhew us the mean or middle between the(e two 
 Extreams. 
 
 They attribute too much to them that allow them any 
 abfolute and independent power : They can do nothing 
 but in fabordinition and fubferviency to the great God, 
 who is their Maker, and by power derived from them to 
 him. 'Tis in him that all things live, and move, and have 
 their being. 
 
 When God promised Mofes^ that his Angel fhouldgo be- 
 fore the Children of Ifrad, but in the mean time told him, 
 that they Hiould not have his prelerje, how was Mojes 
 troubled ? He looked on the People (tho' under the con- 
 
 N z duel: 
 
A Difccnrfe of Attgels^ 
 
 du(fl of an Angela as left deftitiue, if God were not with 
 them : for, ahs, what cm Angels do without their Ma- 
 ker? They are but Inftruments in his FLnd, to execute 
 his PieaLre, and can do nothing without him. To give 
 abfolute and independent Power to Angels, is to make 
 them Dating as fhall be more fully fliewd hereafter: 
 This is too much. 
 
 But there are others that (I fuppofe) I may fafe'iy fay 
 they attribute too little to them ; and they are fuch as do 
 in a manner- confine the Angels to the Heavens, acknow- 
 ledging no ordinal y Work or Imployment that they have 
 in this lower World. They will acknowledg, that God 
 does fometimes make ufe ot them, ^viz,. in fome extraor- 
 dinary and prodigious occurrences j but this is but very 
 rarely, now and then, as they conceive. 
 
 I am fully (atisfied, Angels are more concern'd in the 
 aff-^irs of this World than lo : And tho' their Agency and 
 Operation be fecret and inlenfible, yet have we no realbn 
 to quef^ton the truth of it, or to think they do no more 
 than we fee them do, as long as the Word does aifert their 
 more ordinary miniftring. 
 
 I 
 
 S E C T. IL 
 
 Shall firft difcourfe move generally of the extent of their 
 Miniftry, and enquire what God's Word fays there- 
 about, for we mult take all our meafures thence. 
 
 That all things in the World, both great and fmall^ are 
 
 order'd and govern'd by the Providence of God, no good 
 
 Phtintifhbros chriftian will deny : many of the ancient FbMfipbershayQ 
 
 fit, quibus in maxlmis & miaJmfs Providentiam dcmonftrat. Sttisea ctiam unum Jl- 
 brum dc Providentia fcripfir, Ph. Morn. 
 
 Non enim dlrigit Dcus tamtim omnia, quoquc tempore, ad plcaam & abrolutam unl- 
 verfi harmonlam, vcrurn ctlana fingularum curator, confcrvator, mcdicus eft. Porpbyr, 
 h Morn^ 
 
 Now the Providence of God is either immediate.^ or we- 
 diate, Qo^X's immediate Providence is when he does, by 
 himfelf, without the miniftry of any Creature, prelerve 
 and govern things. His mediate VrovidenQc is, when he 
 
 governs 
 
their Nainre^ C^ce and Minijiry. ^3 
 
 governs Creatures by Creatures, the inferlour by fuperiour, 
 as by means and inftruments. The firft and univerlal 
 Caulcs ot things, God does preferve and govern tmrne- 
 diatel) by hiinklFj not makihg u(e of any Creatures, as 
 means and inltruments : and (ome things that are above 
 Nature and proper Miracles, God himicU' works extraor- 
 dinarily, and no C. eacure can be lo much as a proper In- 
 Urument therein : But ordinarily -God woiketh all thiiigs 
 by certain meins and inltruments which he has prepared 
 and appointed. 
 
 Thefe Means or Second Caufes are in a manner infinite, 
 and there is an Order of (hem, one is above another, and 
 all of them fubordinatc to himfelf. To which purpoleis 
 that Hof. 2. 21, 22. 1 Will hear the Heavens, and they jhall 
 hear the Earthy and the Earth fhall hear the Corn^ and the 
 WmCy and theOyl, and they (IjaH hear JeZjTeel. 
 
 Ihc Order of Second Caufes appointed by himfelf God 
 ufually obferves, and keeps to ; not that he has any need 
 of Means or Inltruments to work by, but becaule it belt 
 pleafes him to glorifie his Wifdom and Goodnefs in this 
 way of working. 
 
 The Blefled Angels are God's immediate Suhrdwates, th^y 
 are neareft to him in Nature and Power, being much fu- 
 periour to ail other Creatures. Now thefe God does, by 
 his immediate Providence, uphold and govern ; and what 
 ufe he does make of them as Inltruments of his Providence 
 about inferiour things, to execute his Decrees here in this 
 World, is that which we are (oberly to enquire after. 
 Some ufe God makes of them, none deny thatacknowledg 
 there are any fuch Creatures: But we Ihall enquire, 
 I. What is the extent of their Imployment or Miniftry, 
 and then, 2. Whether it be ordinary, or only now and 
 then, as Ibme do fuppofe. 
 
 I . As for the extent of the Angels Imployment, there are 
 fome Scriptures that (eem (iifficiently to prove, that God 
 makes ufe of them in all Quarters of the Earth, from one 
 end of it to the other, and they have an hand in all forts 
 of matters that pertain to the good of Mankind, but efpe- 
 cially to the prefent Benefit and eternal Salvation of God's 
 Eled. 
 
 SECT. 
 
P4 ^ Difconrfe of Angels ^ 
 
 SEC T. III. 
 
 THAT they areconceiuM in all parts of the World, 
 feems fairKieiiCly prov d in the lirfl Chapter of Z^ci^^rj. 
 The Prophet in a Viiion faw a man ridwg on a red horje, 
 and hebmd htm there were red borja Jpeckled and whtte, Ver. 8. 
 All agree, that by tlie M^m lidir.g on the red Horle, is 
 meant the Son of God^ and that by the red^ and fpecklcd^ 
 and white Horres behind him, rue meant an Hoft of An- 
 gels attending on him. Now, when the Prophet made 
 enquiry, what chcfe red, fpeckled, and white Horfes or 
 Horfemen were, the man that was among the Myrtle 
 Trees (i. e. the Son of God) anfwer'd him, ^er. ic Thcfi 
 are they ivhom the Lord hath jent to walk to and fro through 
 the Earth. Note, They are lent into all the Earth to tra- 
 verfe it, to go up and down in it : And that they did (b, 
 the next Verfe fhews, and they were able to give an ac- 
 count of all Nations and Kingdoms ; for they anfwer'd, 
 and faid, fVe have •walkedto and fro, through the Earthy and 
 heboid^ all the Earth fitteth fitlly and u at re[t, Ver. 1 1. They 
 were then as Superintendent Sy and Overfeers of the whole 
 Earth, and all parts of if, and God (ent them forth to be 
 lb, and (no doubt) not to be idle Spedators, but to be Ser- 
 vants of his Providence. And this is meant (as was no- 
 ted before) of the holy Angels. 
 
 The fame thing is very notably reprefented to us in 
 another Vifion, which the Prophet Ez,ektelh^d, Chap.i. 
 He faw (among other things) four living Creatuns, having 
 the likenej^ofa many Ver. j. and they had the hands ef a 
 man under their wmgSy Ver. 8. By thefe living Creatures 
 he fa w four W heels , and thefe Wheels moved only when the li^ 
 fuingCreatures movedy Ver. 19. 
 
 Now who arc meant by thefe living Creatures, the Pro- 
 phet himfdf doth explain to us, chap. 10.20. where we 
 underftand he had the like Vifion another time. He fays, 
 And 1 knew that thej were the Chcrubims, i, e. the Angels. 
 
 Now 
 
their Nature^ Office and Minijiry. 9$ 
 
 Now, as thefe moved, the Wheels moved. By the 
 U heels are meant wfertour Cap fes, whofe ^^^^ -, j„^^^j,^„ 
 
 morions were guided by the living Cna- caufjc quibus uciiur Dcus dcfal- 
 tuns or Angels. bunrur. Jun, 
 
 The number Four ( in all likelihood) ^Hituor Animali^] i. ^ Sin- 
 notes the Four Quarter, of Che World. f:: ^^^^^^^X^ll^^Z 
 
 The Attairs or this World, in all parfs tur ciicChiyubim. Calv. qua- 
 of it, are ever rouling and turning like a tuordicuntur ciVf, ur ortcndcrc- 
 Wheel, and all the Revolutions and Chan- f"^ Angclos In omnibus quaruor 
 n . A n- u • -i. mundi partibus, hoc eft in unl- 
 
 ges, all the greu Adl TIS that are in it, verfo orbc terrarum, jufTaDci 
 are order a and goveina by thole living cxc^ui. PoUt. in ttru] Quo 
 Creatures, which are the Cberuh'tmsy or fignificatum fuic, omnes mundi 
 Angels. By thefe invifible Agents of his, P^"",!,^^ cypofHas Angdorum 
 does God order all, as the Servants of his ^^^ ipforum. lb. ^ 
 Providence. To repreient this, (eems to 
 be the principal Scope of both tliole Vifions which this 
 Prophet had. 
 
 Great Adions were about this time on the wheel, fome 
 things were paR, fbme things were yet to come, and that 
 efpecially on the Jewijh Church and Nation. The Bahj- 
 lontans had carried fome captive, and tiiey were about to 
 come and bu.n the City and Templ,e, and to put an end 
 to the Kingdom and Government of the Je'ws, The Peo- 
 ple took little notice of God's Hand in p.iit and prefent 
 Occurrences ; wherefore to ihew how ail thefe and fuch- 
 like things are brought about, namely, nor by chance, nor 
 mecrly by the force of Natural Caufes, but by a fuperiour 
 PowePj the matter is reprefented to the Prophet in thefe 
 Vifions of the Wheels, and the Cherubims by the Wheel?, 
 reaching us. that God by Angels governs and guides all In- 
 feriour Caufes, and their motions, fo as that in all the 
 wheelings and turnings that are in the World, even in all 
 the four Quarters of if, the Angels have an hand, as In- 
 ftrinnents of Divine Piovidcnce. 
 
 The J(!ii;i confin'd both God and Angels to their own 
 Country, being generally of the opinion, that neither 
 God nor /\ngels did ever appear, iave in Judea •, but this 
 fond Conceit of theirs, as 'tis confuted by the Experience 
 of all Times, fo more efpecially by this Viflon which the 
 Prophet Ez^tkid had ^ for this was not in Judea^ but by 
 
 the 
 
^6 ^ Difcourfe of Angels^ 
 
 the River Chebar^ in the Land of the Chaldeans y Ez^fk i. ;. 
 Tho' God had fpecial regard for the Jev/tjh People, efpe- 
 cially while they kept in his Statutes, yet was he not 
 their Governor only, looking after none but them ; Htf 
 Eyes run to and fro throughout the whole Earth, and he has a 
 care of all the Kingdoms and People of ir. 
 
 Who knows not that St. Johns Revelacions are a Pro- 
 phetical Hiftory of things to come to pafs in moft Coun- 
 tries in the Woild, and in feveral Ages preceding the end 
 of the World ? John fpeaks of good things to be done for 
 the Church, and of dreadful Judgments ro be executed on 
 the Enemies of it, and all chef:5 great things are fpokenof 
 as things to be efFeded by Angels. The Angels are to 
 found the Trumpets one after another, and they are to 
 pour out the Vials, whereupon follow all thofe great tre- 
 mendous effcds^ in all quarters of the World. 
 
 S E C T. IV. 
 
 ANgels therefore are at work in all the World ; and, 
 that they are made ufe of in all forts of a<5tions, is 
 no lefs clear, and fhall be further evinc'd by Scripture In- 
 flances. I fay, in all forts of anions, both fuch as are or^ 
 imary^ and fuch as are extraordinary , that is, feem fo to us, 
 becaufe we (ee not how, or by what means, , they are 
 wrought. 
 
 There are feme Events that are very wonderful and 
 ftrangeto us, we knowing nothing of the Caufes of them, 
 or means by which they are brought about, and ehefe we 
 are wont to afcribe to the immcdiace Hand of G<^^ ; nor 
 are we out of the way in fo doing, becaule the Scripture 
 does (peak of fuch things as Effeds of his powerful Agen- 
 cy, in a peculiar manner. When David had the choice 
 of feveral Punifhments offer'd him, he chofe to fuffef-by 
 Teftikncey rather than by the Sword of an Enemy ; and 
 gives this reafon, becaufe he had rather fall tnto the hands ^f 
 God than of men^ 2 Sam. 24. 14. Why is it not God that 
 dedroys by the Sword, as well as by Peftilence.'^ No doubt 
 it is, Man can do nothing without him, and ihev are In- 
 llruments in his Hand ; for which caufe i\\z Ail)ri(m is 
 
 call'd 
 
their Nainre^ O^ce and Minijiry. 97 
 
 calVd the Rod of his Aijger ; GoJ fmnt^ the Javi by t'r.e if,. lo. 5. 
 Ajjyrian. How then are men faid to .all into God's Hand 
 when (mitten by the Peltilence.rdther than whendeftroy'd 
 by the Sword ? Why thus; In (iidden and raging Pelti- 
 lence no natural caufe appears, as there does in the def)ru- 
 dion that is by the Sword:, therefore God himfelf is faid 
 to deftroy by the Peftilence : For tho" there be n.itural cau- 
 les of Peftilence, yet why it rages fo grievoufly as (bmc- 
 times it docs, and that at this time rather than at another, 
 and in this place rather than in another, of this no natu- 
 ral Caufe can be affign'd, therefoie God himfelf is faid ro 
 dellroy by it : But now, tho' in fuch-like wonderful Ef- 
 feds, of which no natural Caufes can be affign'd, there 
 may be faid to be a Special Hand of God, yet the Word 
 of God makes it evident^ that thu Angels have th?ir Agen- 
 cy in them, and tho'God works them, yet it is by Angels. 
 When Bavid had chofen (as before) to fall into the hands 
 of God, and God fent a Peflilence that fuddenly fwepc 
 away Thoufands of the Ifraelites, an Angel is faid to de- 
 ftroy by that Peftilence. God did it, but it was by an 
 Angel : See, 2 Sam. 24. 15. wich 16. In ver. 1 j. 'tis faid. 
 The Lord Jent a Fcfttlence upon Ifrael ; and ver, 16, 'tis faid. 
 The Angel fi retched out hts hand upon Jerujakm to defiroyit* 
 
 When Sennacherib's Armv, that lay in Siege againft Je* 
 rufalemy were (b many Thoufands of them cut off in one 
 Night, none knew how, the Jews might well fay, this was 
 the Hand of God upon them : What natural caufe could 
 there be of fo great and fudden Deftrucftion ? But cho' 
 God did this, it was by an Angel that he did it, 2 Kings 
 
 That the Syrians jliould hear fuch a noife of Chariots and 2 Kin^s 7. 6, 
 Horfemen in the Night, as (hould mike them all run away, 
 was a fpecial hand ot God ^ but this, no douHr, was effect- 
 ed the fame way that the Dt^finidion of the Afjpians 
 was. 
 
 When Herod fuddenly fell down dead, and was eaten 
 out with Lice, this, we may fay, was the immediate h;^nd \^% n. 25. 
 of God upon him •, but yet the Text fays, it was an Angel 
 T'f God that [mote him* 
 
 O When 
 
p8 A Difconrfe of ^hgelsj 
 
 When particular Nature is hinder'd, fo as is above the 
 
 Dm. 3. 27. power of any natural Agent ; as, when the Fire was kept 
 
 from burning or hurting the three young Men that were 
 
 ca(i into it ; and when the hungry Lyons were rellrain'd 
 
 from devouring or harming Daniely when caft i.uo their 
 
 DiD. 5. 27. Den ; this is to be afcrib'd to the great Power of God : 
 
 yet it mufi: be confefs'd^ that God did both thefe Wonders 
 
 by the miniftry of his Angels. Darnel iays plainly, JH^y 
 
 Ged batbfent his Angel, and bathjlmt the Lyons mouths, Dan. 
 
 6, 22. And JSlebuchadrnzz^ar lays of Shadrachy Mefhacb, 
 
 and Ahednego, that were caft into the fiery Furnace, BUf- 
 
 fed he God, who hath Jent his Avgd, and delivered his Servants 
 Dan. 3. 28. jI^^ fy„jig,j i„ 1^1^^ 
 
 Thus God's ftrange and wonderful Works of Providence 
 are performed by Angels ; nor fee I any reafon to believe 
 that God does ordinarily do any thing himlelf immediately, 
 (underftanding by immediately, without any Second Caufe) 
 which he hath made fome Creature able and fit to do, but 
 he works ordinarily by fuch means and inftrumenis as he 
 has fitted for his Work. 
 
 A 
 
 S E C T. V. 
 
 N D where there are JSIatural Caufes of things known 
 
 to us, yet are not thofe things effeded meerly by 
 
 the force of thofe Natural Caufes, but there is the efficiency 
 
 of Angels frequently to be acknowledg'd. As Angels do 
 
 order and govern Natural Caufes, fb do they fometimes 
 
 (for the fuller demonftration of God's Power and Juftice) 
 
 put fomewhat into the Effe<5is that doth fpeak (bme higher 
 
 efficiency, viz,, that there is fomewhat more in them than 
 
 the force of the Natural Caufe. As in great Thunders and 
 
 Lightnings, in Storms, and Tempers, and vehement gufts of 
 
 Dicendum, Wind. There are Natural Caufes of Thunder, and Li^ht- 
 
 Terrx motum, ning J :Sind Tempe ft s, and Earthquakes, but thefe come fome- 
 
 proccllam,To- jj^^gg ^j^j^ f^^h terriblenels as is unufual ; as at the giving 
 
 °r qux Ma ^^^^^ Law on Mount Stnai ; and then God works by An- 
 
 e(Ve narrantur quum Lex in monte Sina data eft, orta & cxcitata dTc Angelorum ope- 
 
 r5, qui pofluat ftatum Elemcntomm & regionis Elemeataris facile immutarc. Cdm. 
 
 MyotL 
 
 gels 
 
iheir Uatttre^ Office^ andMifiiJlry, pp 
 
 gels in them. Mojcsy in relating that bufinefs, makes no 
 mention of Angels, but the ApolHe PWdoes, (aying, that 
 The La-iv was ordamd hy Angels ; that is, the Angels were 
 imploy'd in managing thole terrible formalliies with which 
 the Law was given. Gal. 3. 19. 
 
 There is anHiftory of a certain Thikfofher tliat, travel- 
 ling with a Countryman in a terrible Thunder, the Coun- 
 tryman being in great fear, the Vbtlofefher flighted the 
 matter, and began to difcourfe of the Natural Caufes of 
 Thunder ; but while he was thus dilcourfing^ he was (ud- 
 denly ftruck dead with the Thunder he made fo light of. 
 He fhould have known, that in fuch things there is often- 
 times more than the force, of Natural Caufes; and God 
 made him feel it, for an example to others, that they may 
 learn to fear the God of Nature. 
 
 Frogs are very ordinarily generated of Slime and Putre- 
 faction, by the warmth of the Snn^ yet thofe Frogs that 
 God plagu'd the Egjptiav* wi'h -vere caufed by the opera 
 tion of Angelsj as was alfo tht iiaii, and all the other 
 Plagues ; as appears in Ffal. 78. 49. 
 
 The Winds alfo have their Natural Caufes, yet that vio' 
 lent guft of Wind that blew down the Houfe on Job's Job i. 
 Children, was caus'd by evil Spirits, (as you know) God 
 gave the Devil leave, and he caus'd it by fome peculiar 
 Operation of his own. 
 
 And have we not read and heard of Storms, andTem- 
 pefls, and Thunders, in our own times, that have been io 
 terrible, and accompanied with fuch prodigious efFeds, as 
 are plain characters of fome fupernatural efficiency, fo as 
 that all conclude (not without good ground^ that they are 
 caus'd by the operation of Spirits or Angels. 
 
 Yea, I (hall further add, when there are no fuch flrange 
 and unufual appearances of any fupernatural Agency, no 
 Characters of it imprinted on the EfFed?, but the Natural 
 Caufes, Means, and Inffruments, by which the things are 
 effected, are clearly known and feen, and nothing but Na- 
 ture is obferv'd ; y^c God's Word will affure u?, that even 
 in fuch things Angels have a great hand, and do work in- 
 (enfjbly, where nothing but Nature doth appear to vulgar 
 notice. As for inftance ; A skilful Phyfician looks after a 
 
 O 2 fick 
 
, oo ^ Difcourfe of Angets^ 
 
 fick Perfofi, and the fick Perfon recovers by following the 
 Phyrici.in'sPre(ciJpt*ions: A Tradefman is diligent in his 
 Bulinef?, and he thrives and grows rich : Here, in all this, 
 there s nothing ftrange; however.as we muft confcfs fuch 
 Events are governed and ordered by God's Providence, fo 
 is it evident, that Angels are imploy'd in fuch nutters, as 
 Inftruments of his Providence. Does not Solomon tell us, 
 that Uuthe hlJJiKg cftbe Lord that 77jaketh ri:b ? 'Tis true, 
 he fays, The band of the diligent maketb rich 3 but he fays 
 alfo, The hUfJing of the Lord maketh rich -, and this fpecial 
 Blefling of God profpering a man's diligence, is difpens'd 
 by the miniftry of Angels. For proof note, When Ahra- 
 ham (ent his Servant unto his Kindred, to get a Wife for 
 his Son Ifaacy the Servant was-a wife and faithful Servant, 
 and, no doubt, did his beft in that affair, and had very 
 good fuccefs ; he faw nothing of any Angels agency, he 
 met with none but Men like himfelf : And yet we know 
 ^ Abraham had 'old him, that God 'would find his Angel before. 
 24-7- ^^^ . ^j^j jI^o Servant believ'd this, and that God by an 
 Angel had made his way fb profperous ; {o he does con- 
 V. 40. fefs in his Sp^'.ech to Laban and Rebckah : But what the 
 Angel did wac invifibly, 
 
 In mo[> of the Battels that were fought by the Ifradites 
 in the conqueft o^ Canaan^ there was nothing vifible but 
 Exod. 23. 23. their own Arms-, but God had told them that he would, 
 and accordingly he did, fend his Angel before them to ex- 
 pel thofe Heathen Nations, that were the then poffeffors. 
 And why fhould we queftion God's doing the like now- 
 adays, giving Vic5tory by the aids and condud of thofe un- 
 fecn Champions } 
 
 In great Plagues, that fweep away Thoufands, common 
 Eyes lee nothing but Nature ; but Religion teaches men to 
 look further, to the God of Nature, and to acknowledg 
 that the Plague is a Judgment of God upon men ; and the 
 Scripture does moreover affure us, that God imploys Angels 
 in executing of this Judgment, for it was an Angel that 
 fmote thQlfraelites with the Peftilence, 2 Sam. 24. 1 5*, 16. 
 
 Thus it appears that God imploys the Angels in all parts 
 of the World, and about all foris of works, ordinary and 
 extraordinary* 
 
 SECT. 
 
their Nature^ Office and Minijlry. i o i 
 
 SECT. VI. 
 
 SOME pcilijps may incline to think, that to afcribe To 
 much to Angelsj is to derogate from God, even from 
 the FIonoLirand Glory of his Providence ; But if it had 
 besn any diminution of God s Honour to work by means, 
 or to reveal and communicate himfelf by any thing out 
 of himd'lfj he would not have made the World, the Hea- 
 vens, and the Eardi, which are to declare his Glory ^ He 
 would not have made the San, to enlighten and quicken 
 this lower World, and the Creatures in it, he could have 
 enlightened and enliven'd us without a Sun. 
 
 The Power and Providence oi God is no lefs glorious 
 in preparing and ordering means to effed things, than in 
 cauling the things without any means. If God be glori- 
 ous in being able to flop rhe mouths of Lions, and to keep 
 the fierce Flames from burning, is he not more glorious 
 in making a Creature that can do fuch wonders ? If there 
 be not more of his Power iliew'd in this way of working 
 by means^ (ure there is more of his Goodnefs difplay'd in 
 communicating tuch Power to the Creatures he makes 
 ufe of. 
 
 Whatever we fay God does by Angels, or by any other 
 Creature, we do not deny that he docs the fame himfelf, 
 and th?.t immediatdy : F')r as to God's proximity and 
 nearnefs to Objeds and Effecl-, we acknowledg he does 
 all his Works immediately, both immediatione virtutis^ & 
 Juppo^u, as the Schools iozzk. He is nearer to us than wa 
 are to our felves : No i>ea:.ire i[icerp)f^s between his 
 Effence and us, io as to cafe or prove any diftance fas 
 Mr. Baxter fays Wwll). Tno* he makes ule of millions of 
 U[irHm£nts and Means, he is yec neverthelefs the only prime 
 Caufey and doth as much to the EfFed as if he ufed no In- 
 ftruments at all. There is no more of God in an Effcdr 
 produc'd without Means, (as Mr. Baxter goes on) than 
 in the Efftfd produc'd by Means ; nor is there lefs of God, 
 becaule he makes ufe of In^f rument?. 
 
 Inflruments bring nothing to the Work that God has 
 any need of^ for they have nothing but what they have 
 
 from 
 
j^2 ^ DifcoHrfe of Afjgels^ 
 
 from and by him. The Angels that wc fuppofc to be the 
 Inftrumems of God's Providence, have their Being and 
 Powers from God^ and he fuftains their Being and Power: 
 for it is true of all Creatures whatfoever, that in him they 
 live, and move, and have their Being. 
 
 Tis God that appoints Angels their Miniftry, and what 
 they do is but an executing and fulfilling of his Will and 
 at Pleafure ; and he makes ufe of them, not out of any need 
 he has of them, but only becaufe this way of working befl; 
 pleafes him : So that the whole glory of every Work be- 
 longs to him. 
 
 SECT. VII. 
 
 BUT fuppofing that the Angels are imploy'd in all 
 Quarters of the Earth, and that about all forts of 
 A(^ions, we are further to enquire. Whether they are 
 ordinarily fo imploy'd, as the Inftruments of God's Provi- 
 dence ^ for this fome doubt of. They grant, that the 
 Scripture-inftances alledg'd do prove, that Angels arc 
 fometimes made ufe of in difpenfing of Judgments and 
 Mercies, but they count this is not God's ordinary way of 
 working. What things the Scripture fays were done by 
 Angels, we ought to believe they were done by them, be- 
 caufe the Scripture does fay fo ; but thofe Inltances ( fay 
 they J are rare and extraordinary, and prove not that God 
 Unaquxq-, resdoes ufually work by them now. 
 
 vifibilis habet To this I anfwer : It is the Opinion of many Fathers 
 Angelicampo-^rid great Divines, both ancient and modern, that God 
 teftatem^llbi ^^^^ xn2^^Q. ule of Angels in governing and ordering of this 
 pr^apo 1 am. <^^j.| j^ ^^^ ^j^^ affairs of it, not only now and then ex- 
 Gentes fub traordinarily, but in his ordinary way of working ; and 
 ditionc Ange- ^^g following Arguments (I fuppofc) will appear fufficient 
 ^tx'i^nt^^th. ^^ P^^^^ ^^ probable, at leait, if not ceitain, that it is fo. 
 
 K^i y^ yjpiu.':VQi a^'Afyckoi yjViiTi ta f9n?. Sunt enim Angcli Miiiiflri Dei in 
 
 omnibus ipfius judiciis patd'uciendis, & executioni mandatis, quamvis iJIi a nobis non 
 videantur, fed tantummodo homines quorum opera illi utuntiir. /Canch. 
 
 God's WcrJ(s in the World are vfiiflll) by Injlruihcnts, ^vd rot imnieduite • and as good An- 
 fi2h are his Jnflruments, mcov.vey'mg his Mercies b^th to Soul and Bod)-^ Churches and States^ 
 fo evil Argels are the Inflruwcnts rf hft.Ll'wg his Judgments hth cf^rpral and fjuntual. 
 Heme Paul'i Phraje of delivering to Satan, Baxter. Idco enim a Deo creata eft Angc- 
 Icrum conftitutio, ut qux ab iilo difpol'ita &: ordinata funt, curarcnt :^ ita duntaxat ut 
 iiniverfam & communcm rerum omnium Deus ipfe, fmgularem vcro in Univerfitatis 
 partibus, ab ipfo ordinati Angeli, providcntiam i^' curam gcrcrcnt. Atkcnag. 
 
 Jrg, I. 
 
their NatHre, ^ffi^^y and Minijiry. 103 
 
 'Arg. I. The Miniftry of Angels is reprefented to us in 
 Scripture as a liated Office, which they arc appointed to 
 attend. So niuch the words of my Text import, Are tbey 
 not miniflring^ Sfirits, ftnt forth to mwijicr ? Uv'w (jjoltil >.«Ti>- 
 yy.'jL, The Greek Adjective fi^nifi^s (uch as are tor the dil- 
 charging of (ome ptiblick Office, as Magiftratcs are in the 
 State, and Miniflers in the Church. Magiftrates and Mi- 
 nifters are God s vifible Officers and Agents, which he 
 imploys in matters, adminidring things by them in a vifi- 
 ble way. Now, befides thele, God has his invifible A» 
 gents, that are no lefs concerned in the government of this 
 Worlds and they are his holy Angelf. Thefe by Office 
 are his Minifters, and muft be (uppos'd to have ordinary 
 work to do in the World. So the Pfalmiff, He maae bts 
 Angels Jptrits^ and his Mmtfiers a flame of fire* Daniel C^Ws ^^^^^ . |. 
 them Watchesy and fpeaks of the Decree of the Watchers, 
 that is, the Divine Decree which they were to execute. 
 It feems very clear, that they are in office to fuperintend, 
 and take care of cerra'n affairs committed to them, and 
 which they arc to manage. And the Pfalmift fays ex- Pftl. 91* »'• 
 prefly, that God giveth them a charge of his People, He 
 fl)all give hfs Angels charge ever thee^ to keep thee in all thy 
 •ways* They have a Ipecial charge of all God's People. 
 Now thefe are in all parts of the World, and are much 
 concern'd in the Nations and Kingdoms of the Earth ; (b 
 that, if the Angels have the charge of them, to preferve 
 and keep them in all their ways, they muft needs have 
 conliantly much to do. The Concerns of God's People 
 are many and great, and they lie in remote and didant 
 places, wherefore there will be need of their frequent go- 
 ing to and fro in the Earth, as 'tis faid the Angels do, 
 Zecb. I. io> And fo are they reprefented in Ez^ektePs Vi- ^^^^* '* '°* 
 (jon, as being conftantly in adion. 'Tis faid, The living 
 Creatures, that is the Angels, ran, and returned as the appea- 
 rance of a flaflj of lightning. As foon as one Work was 
 done, they prelently undertook another, they were never 
 idle. 
 
 God's 
 
io4 A Difconrfe of Angels^ 
 
 God's People have a fpecial Propriety in them, and they 
 are call'd their Angels, as Magiftrates of Countries or Ci- 
 ties, and MiniHers or Paftors of Churches, are call'd their 
 Maglflrates, and their Minifters, over whom they have a 
 charge. Now fuppofing the Angels to have fuch an office 
 and charge, their ordinary Imployment hereabout cannot 
 well be queftion'd. 
 
 Arg, 2. It is in a manner univerfally acknowledg'd, 
 that malignant Spirits or Devils do very ordinarily inter- 
 meddle in the Affairs of this World, and caufe Confu- 
 fions, and Tiimulrs, and Wars; and there is (carce any 
 Wickednefs committed, but they have fome hand in it : 
 They exercife a certain Lordlhip and Rule m the World, 
 and are therefore caird 7he Ruhrs of the darkmfi of this 
 KO!r^>c£^iof£? j^^^^^^ gpj^gj; ^^^ rj.^^ ^^^j ^j^j^j^ ^^ tranflate R«- 
 
 Ursy fignifics Rulers of the World, and fo the Devils are, but 
 'tis of the dark part of it that they are Rulers, even over 
 fuch as live in the darknefs of Sin and Unbelief The 
 Eph. 2. 2. gj-e^t Devil is calPd the Prince of the power of the Air, and 
 2 Cor. 4. 4. tijQ Qod of this World. The Devils then exercife a certain 
 Power and Rule in this World, but 'tis not by Rights but 
 by Divine Verwiffion only j and (eeing God fuf!ers Devils 
 to exercife fuch Power here, we have little reafon to que- 
 ftion God's giving a like power for Good, unto the good 
 Angels. Moreover, we know the good Angels arecaird 
 Col. 1. 1 5. Thrones y and Dominions^ and Principalittes^ and Powers^ all 
 which words note a ruling Power which they have; on 
 which account they are alfo c^^ill'd Gods, a Title given to 
 Magiftrates; / i^^i/e faid ye are Gods. This Title is given' 
 to Angels, Pfal. py. 7. IForjhtp htm all ye Gods; which the 
 Apollle reads, Let all the Angels of God worjhip him, Heb. 
 1.6. So that Angels are GoJs, and God ruleth by them: 
 and if lo, we cannot but conclude they are much con- 
 cern'd in the affairs of Men ; furely no lefs Cv^ncern'd than 
 God permits the Devils to be. 
 
 Arg. %. What we fuppofe concerning the ordinary 
 niinillring o\ Angels, accords very well with all God's 
 working in the World ((0 far as we can fee them) which 
 
 are 
 
their Nature^ Office and Minijiry, \ o 5 
 
 are by means ordinarily. Goci's way rf woiking (as we 
 may obferve) is not immediarely by liimfelf, but by 
 means, and (ecor.d Caules, and there is an Order of 
 CaufeSj as we iee, one above another, ?n^ by Supeiiour 
 things God ulually works on things infciiour, and the 
 more excellent Natures govern cliolc that are lel'^ pure 
 and parted. G roller and thicker Bodies are managed by 
 more fine and fubtil, as the Bodies nf Beafh by a Spirit of 
 Life in them. Ratioiul Spirits which are hr more pure 
 and peifec^l than irrational which are in B'utcs, are over 
 them, as Men they govern Bealts. Why ib, Angels, that 
 are pure Spirits, are over men, that aie partly Spirit and 
 partly Body. The Angels are the highef} and puref^ of 
 all God's Creatures, and come next to him in Nature 
 and Power, now feeing it pleafcs God to work (as we (ee 
 he does) ordinarily by means, and inllruments, taking 
 hisCieatures into th e woik and honour of doing good in 
 Subordination to nimfeif, it is mofl congruous to God's 
 way of working, which we fee in the Woild, to luppofe 
 that he ules the Angels as the chief Inftruments ot his 
 Providence. 
 
 Arg, 4. God h:s made nothing in all the World in 
 vain, or to be idle ; but every part is made to minider to 
 the good of the whole, according to fuch Powers and 
 Virtues as are communicated to ir. Angels are a part of 
 the Univerle, and if we confiderhow richly accomplifhed 
 Creatures they are, how great their Strength is, how al- 
 mo{\ infinite their Number, I fay if we confider this, we 
 cannot in reafon think that fuch innumerable Hofts of ex- 
 cellent Spirits, fo intelligent, and adive Natures, liould 
 he in this World, and make no uie of their Wiliiorn and 
 Power, except very rarely in f>me excraordinnry things 
 that happen in the World. Their great Abilities, and 
 the wonderful adivity of their Nature, proves that they 
 certainly are for much acUon ; and being more excellent 
 than any other Creatures in the whole World, they are 
 of more ufe than any other whatfoever. 
 
 This may fuffice tor a more General Confideration of 
 the Miniitry of Angels, and to fnew that God does or- 
 
 P dinarily 
 
io6 A DifcoHtfe of Angels^ 
 
 dinarlty make ufe of them, and that in all the World, In 
 go^einii'g ar d ordering of the affairs ofir. 
 
 Oh lee the Bieffcd God have the Glory of all his won- 
 deifui Workbl 
 
 The God of HeAven (fays BiiTiop HaR) Icfes much 
 Glory by our Ignornnc?^ while we conceive too narrow- 
 ly of his W oiks. We mud not meafure tnem by our 
 Senfes, our Faith muft h«ilp us to glority him, in fuch as 
 are invifible, which are the tnoft excellent. Oh how 
 little do we know of the Negotiations, Po'icies, and 
 Adions of the Inhabitants of ihe invi/ibie World ? They 
 far excel thofe rare Contiivances, heroitk and noble Ex- 
 ploits which we extol and .*dmire, in tliC greateft WitF^ 
 and mightieli Perfonages of this World. The Devils are 
 faid to have their ^nhS^e^ai Methods and Devices, fo have 
 the good Angels too. How bufy are they in undermi- 
 ning and defeating the Projeds of malignant Spirits, and 
 in framing and preparing Mercies for God's People ! 
 What the great and gracious God hath revealed hereof 
 fhould be inquired into, and the more we difcover of ir^ 
 the better furniihed ftiali we be for the glorifying of 
 him. 
 
 CHAR 
 
their Nature^ Office and Minijiry. 1 07 
 
 CHAP. vr. 
 
 J. I. A f/jorc Van'icuhr Cot7j/dcraiian of the Im- 
 ploymcnt of Angels, That they have the charge 
 of Kingdof/is and Churches^ &C. §'. 2. W hut 
 things they do hi and about thefe^ with fo we Jm- 
 prove men t of this. S** 3- Their Minijhy about 
 •particular Perfons. Whether it extends to all 
 Perfons^ or he linn ted to the Eleil only, §, 4. 
 Several Reafons proving that Angels look^ after 
 And care for other bejidcs God's Elect, §'. 5. 
 Some ufes this is to he applied to. §- -6. tVhe- 
 ther every P erf on hath his proper Angel ajfigned 
 him ^ §, J, Of the firjl Period of time in 
 which Angels Minijier to Perfons^ viz. Infancy. 
 ^. 8. HoTP they do care for Children, 
 
 SECT. L 
 
 I Shall now proceed to a more Particular Confideratlon 
 of the Angels Imployment. And I (hall endeavour 
 to fliew, that they have a Charge, i. Of Kingdoms 
 and Churches, or ftated Societies, and great Bodies of 
 men, and are imploy'd about them. 2. Of Parti- 
 cular Perfons whom they attend as Guides and Guar- 
 dians. 
 
 Firftj as for Kingdoms and Churches, or ftated Societies 
 of Men, God has appointed and does appoint At^gels 
 over them^ as well as over Particular Perfons. They are 
 Vrffidenti and Guardians of Kingdoms, and Difpenfers 
 both of Mercies and Judgments, in them, and Supreme 
 Moderators of the affairs of theni, under Jefw Chrisf, 
 This very confiderable Divmes hold as unqueftionable, 
 
 P z and 
 
io8 A Difcourfe of Angels^ 
 
 Ex Anpelis quoMam Gcntibui and couiu fufficientlv proved out of 
 quafi pr2(idc8 prscrfTe, quibufdarn ^u^^ ^^^^ Chapter ot Darnel where is 
 
 curam ncr cis incommodent & no- mention ot the Vnnce of the Kingdom 
 ccanr pcHKcri Da?moncs. Aug. of Perfia, ver. i;. and the Prince of Gr£- 
 
 Hmc (v\z. Dan. lo.) HicroRymus cia^ ver. 20. and the Prince of the Jews^ 
 & a!ii cmnes coll.gcrunc fingulis ^er. 21. And by thole Pnnces, ail In- 
 Prov:nciis ccrtuni aliqufm Praefc- . ^ ^ rt \ , 
 
 aumcfTcAngcium. Zanch, terpreters in a manner, underftand the 
 
 Clemens AlcxjDdnr.us affirmat Angels that were (et over thcfe King- 
 pfr fmgulas Genres. Civitateiq-, dj. doms. As for the Prince of the King. 
 OrjW cife ADgelorum Fra^fc- ^^^ o{ Perfia, Ver. i;. it cannot be 
 
 meant of the King of Perfia, for the 
 Prince of the Kingdom of ^erfia^ is (in that Text) di- 
 llinguifhcd from the Kings of Perjia. Tis faid, the Prince 
 of the Kifjgdom of Pirjia witbHood me (or rather flood be- 
 fore mej and then I remained there with the Kings of 
 Perfiu 
 
 This Angel that fpake to Daniel^ and the Angel that 
 was over Perfia, were together for a certain time, they 
 did nor oppofe one anoiher, fas our Tranflation feems to 
 fay) We may by no means allow that there is any Strife 
 and Contention between good Angels. Their Miniftry 
 is always concordant, and uniform^ they never take con- 
 trary ways, Their Wings are joined one to another, as they 
 TTio'uc^ Ezek. r. 9. By which is reprefented the Unity, 
 and Agreement \n their motion. Wherefore inflead of 
 (withflood me One and Twenty days) we fhould read 
 (flood before me) They were both of them with the 
 King of Perfia for a while^ and that to excite, encourage, 
 and Orengthen him to promote the Liberty of the Jews, 
 For fo this Angel fays he was with Darius, Dan. i r. i. 
 In the ffi year of Darius the Alede^ I food to confirm and 
 firengthan htm. 
 
 The Vrince of the Kingdom of Perfia was the Angel 
 that was over Verfia^ Bu^ the Prtnce oi Perfia, with whom 
 the Angel is faid to fight, 'vcr. 20. was the King o{ Perfia, 
 And the ruine of that Kingdom by the Grecians, is there 
 revealed to Daniel, which fl)ould be when the Angels 
 fiiould leave that Country, lichen I aw gone forth, L», the 
 Prince of Gr acta fl^all come. Whether by the Prince of 
 Gracia be meant Akxanekr^ or the Angel of that Country 
 
 conducing ^ 
 
their Nature^ O^ce and Miniflry. lo^ 
 
 concluding and biinginj5 in Alexandir^ Army, upon the 
 PerfuMSy is not («j v-crtain; but this way the Perfium Ihould 
 be b. 'ken, as the An^elj, iht^i D.^mtl. And very clear 
 'tis irorn the whole, that Angels ar^j imploy'd in preferv- 
 ing nnd in ruining Empire!. 
 
 And ns it is with Empires and Kin^doms^ (b Is ic with 
 Churches. The inner pait ot the TabernaJe and Tem- 
 ple, was by God's appo-ntment, to be adorned with 
 Cberubimsy as we it^id^ ExoJ. 2J. i6. &c. i Ktn£;. 6. 2;. 
 which was to note the conltant attendance of Angels in 
 the Churches of God. And rhe Apoillf. Paul charges 
 Women to be niodolily attired in their Church-Ailem- 
 blies, hecaufe of the Angels, i Cor. 11. lo. which fuppules 
 that the Angels are ordinarily prefent there. A little be- 
 fore the Deftrudion of JerufaUm by Titus, there was heard 
 a Voice, (as is credibly reported^ ^^ying, (^i-mCctlvouiv \v- 
 TgCGfv, Let U3 go hence : And what was this bui the 
 Voice of their Guardian Angels ? Origen and others, think 
 thofe words of the Prophet, Jer. yi.9. were fpoken by 
 the Preftdentidl Angels. We would have healed Babylon^ but 
 jhe is not healed, for Jake ber^ and let us go e-vtry ene into bis 
 own country. Whether wc are to underfland the words 
 fo, or noj fure they look very well like the Voice thac 
 was heard before the Deflrudion oijerujakm^ which was 
 of the Angels. 
 
 SECT. IL 
 
 IT will here be enquired, wh-u thinp,s Angels do, in 
 and about Kingdoms, and Churches, that they have the 
 charge of? 
 
 To which I anfwer: The Scriptures infifl not much on 
 any particular account liereof, yet the Particulars follow- 
 ing are very certain. 
 
 I. Tliey do Counjtl and Encourage Princes to great En- 
 terprizes, and that for the Churches good. The Angel 
 that appeared to Darnel went to Dartus ('as was noted oan, u, ,, 
 before) and did iiay with him to confirm, and [Irengthen 
 him, to promote the building of the Temple, and the 
 Jiws Liberty. Angels are (tho' unfeen^ in the Councils 
 
 of 
 
I I O ^ DifcoHrfe of Angels^ 
 
 of earthly Prince?, and carry things there as pleaf^s the 
 Great and Holv God, that employs them. 
 
 2. Tbey conduct and fnake profpsrcus thetr ArwLs ; as an 
 Angel did the Army of the Grecians under Alexander ^ 
 Dan. 10. 
 
 ;. Thsy ndvartce and enLtrgc the Power and Greatn'fs of 
 
 Empires, U Devils can, and do raife Scace^ and King- 
 
 dorPSj good Anpels no doub' can do the like. Now it 
 
 Rev, 13. 2. ^s ^^^^ f^^^ ^^^^ Dragon^ that is, the Devil, gave his Sear ^ 
 
 and {^ower, and great Authority , to the Beajl, this is^ to the 
 
 Pope. The Devil wrought to the raifin^ of him to his 
 
 Grearnek And the Devil rules^ and a^s that Sca^e, the 
 
 State of the Papacy, to this day. See 2 ThfJJi 2. 9, 10. 
 
 4. They break the force and ftrength of enemies^ as an Atl- 
 
 2 King. 19.35. g^l did the Army of the J/f/nans, lb raifing che Siege 
 
 oHJerufalem, and redoring Liberty and Peace, to Judea. 
 
 5'. They fomtttmes caufe a reuclring ef the people from their 
 Rulers^ as they did the Revolt of the Shcchemites fiom Abi- 
 tmlecb, Judg. 9. 2;. 
 
 6. They bring down and dsbafe the mighty ones of the 
 Earthy that exalt themfelvss againft God and his Church ^ as 
 they did Nebuchadnezzar, He (wq know) was put from 
 his Kingdom, and turn'd a grazing among the Beads of 
 the Field, for (even years together, and this is faid to 
 be The Decree of the Watchers^ that is^ it was the Decree 
 of God which the Watchers, or Angels had in charge, 
 Dan. 4. 1 5. ^o P^- ^" Execution. 'Tis (aid, This matter is by the De- 
 14, 17. cree of the Watchers. And a Watcher , or an Holy one^ faid^ 
 
 Htw down the Tree. 
 
 Angels are God's Agents in pulling down, and fetting 
 up, in moulding, and forming Kingdoms, and States, 
 and Churches, and in ordering and effeding the great 
 changes that are in them. 
 
 What fupport and comfort may this yield the true 
 Church and People of God, againd the growing Power 
 and Greatnels of A?Jti-Chrifi, and fuch Kingdoms as are 
 in League with AntiChrifi, and againd the Strength and 
 Rage of the Ntmrods of the Earth, wicked and cruel Ty- 
 rants ? God's Church and People are a little weak Com- 
 pany, and have no vifible force or itrength, able to cope 
 
 with 
 
their NatHre^ Office and Minifiry. i i * 
 
 with fuch iwelling Grcatnefc as isag.iinfl thtm. Such is 
 
 now (he Fo^cr oi France, carrying a\\ before ir. Hut 
 
 lee it b:: f()^ the holy Angelb preHde in all th.e Kingdoms 
 
 otthis Woild, and are ready co execute tl:e Decrees of 
 
 Heaven. Be it the lofcieft C^dar in the whole Eirth, if 
 
 the IVatcho's, the Holy ones, I'ly, Hew it down, it (hill 
 
 be inlhmdy done. There are Myriads and great Hofts 
 
 of thele invifjble Agents, one of which is able to mafter 
 
 the proudeil Tyrant on Earth. They cAn overturn^ over- Ez'^k 21. 
 
 :urn^ o^j-rttttn. 
 
 Let Angels once begin to fi^ht againfl a Kingdom, as 
 the Angel did againft ?erfia, Dan. 10. it will loon be 
 weakncd, and broken, ^s rhat Kingdom was. God can 
 quickly bringdown (he Pride of Men^ and he has Inftru- 
 aienis at hand to effect his plealiire, 
 
 'Tis no (mall Succour to Faith in bad times, to fee 
 means in being, and always at hand to help • and this 
 we may fee by Faith. We may fee Hoih of Angel? 
 ffanding alway ready to execute the Commands of 
 Heaven. '-"^ 
 
 God will preferve his Church, and eft abllih ir, "Ffe \y2Uh 2, 2. 
 will Ihake the Nations in pieces that do oppofe the weal vcr. 19. 
 of ir. He has given his mighty Angels a fpecial charge 
 of his Church and People, for their defence, and they 
 are in all the Affemblies of his People (as was noted be- 
 forej looking after their charge. Oh what bold wretches 
 are they, that piefume to offer Violence to thofe AfSni- 
 blies, where Angels are Guardians! Signal Judgments 
 have (bon overtaken fome iuch : And tho' Angels may 
 fuffer fuch mens Prefumption to go unpunifhed a while, 
 yet wo be unto them if they repent nor. So much of die 
 Imploymentof Angels about Kingdoms and Churches. 
 
 SECT. IIL 
 
 THat which comes next to be handled, Is their Mi- 
 nifiry about Farticalar Perfcrjs, And here the firft 
 Quefiion to be examined (hall be^ f^ho they he about whom 
 the Angels are employed^ To whom their Miniffry does ex- 
 tend ? Whether unto all, or only unto fome ? 
 
 The 
 
112 A Difcourfe of Angeh^ 
 
 The Reafon why this Inquiry is necefTarv, is becaufe 
 the Text feems to limit the Miniliry of Angels to the 
 Httrs of Salvation, or eled: Perfon^ And fuch as treat of 
 the Miniihy oi" Angels, do leem to limit it to God's 
 Eled. Tho' they mufl grant that Angels do fbme good 
 Offices for others belldes God's Elect fthe Scripture af- 
 fording feveral Inflances thereof; yet chey (tern to be of 
 the mind that God appoints them over none, and gives 
 them a charge of none, but God's Eled, and fiich as are 
 truly gracious Perfons •, according to that of the Pfalmift, 
 Pfal. 54. 7. Tlse Angel of the Lord encamfeth ahcut them that fear him. 
 Thefe words feem to make a nairower Inclofure of this 
 Benefit, than my Text does: For there are many Elec^ 
 Perfons that for the preient are void of the Fear of God, 
 namely, while they are in an unconverted Condition, 
 And if the intent of the Pfalmift be to define the extent 
 of the Angels charge, then all the Eled do not come 
 within it, at leaft, not till thev be converted. But if 
 the matter be well confidered, it will appear that 'tis nei- 
 ther the Pfalmift's Intention, nor our Apoftles in the 
 Text, to determine of the extent of the Angels Charge 
 and Miniftry : When the Apofiie (ays, they are miniftring 
 Spirits fent forth to minifierfor them that are Heirs of Salva- 
 tion^ his meaning is to (hew, not how far their Miniflry 
 does extend, but what is the Principal End of it. 'Tis 
 for the Heirs of Salvation^ that is, for their fakes chiefly 
 that they are fent forth to minifter. I fay, 'cis for their 
 fakes, that is, had it not been for them, had not God 
 had a People that he purpofed by Jefm Chrtft to bring to 
 Heaven, he would never have fent forth thofe bleifed 
 Spirits to minifter in the World. This is moft certain, as 
 'tis alfb certain, that he would not have fent his Son 
 Jefus Chrift into the World, had it not been lor them ; 
 nor would he have fent the Gojfel, nor his Jpoffles and 
 MiniHers to preach it; nay (I may fay) he would not 
 have fufFered the finful World of Men to have continued 
 thus long ; The Eled are as it were the Pillars and Foun- 
 dations ot this World, bearing all up : For (fays the 
 Apoftle) All things are for your fakes^ 2 Cor. 4. 1 5*. 'Tis 
 for the Eleds fake that this World is continued, and one 
 
 Gene- 
 
their Njlitre^ O^ce^ afulMi^iflry. i i 3 
 
 Generation (Qcceeds another, naincly, beciufe in all Ge- 
 nerations G(^di has innie ElecJ^t ones that lie means to ga- 
 ther to hiinfelf ; This is nioft tiue, yet no inan will {?\' . 
 That Cbrijt was (enr, and tlie Gofpel and Miniiiors a.o 
 (ent nnto none but the Eled. It" Chri(l were noc lent to 
 others heficlesthc Ehtl\ why are they blamed for rerufing 
 him ? And why does Cbrtft coiiiplain^ 2> v^'tll not come to i^i^ 
 we that ye may have life? Chrift lays to the Reprobate Vha- 
 rifees, and others, I ,im corr.c that ye rr/ight have Itfe. They Job. lo. 10. 
 did noc all receive Chrtjl that he was Icn': t(>. Tis faid, 
 He came to his own, and his own received him not: There- Jo^i. i. 
 fore all that he was fent to and came to, were not eled 
 Perfons. Again, if the Gofpel were lent to none but 
 the Eled/ how are fome condemned for rejeding it ? 
 None cf Gad's Ele(5l do finally rejed the Gofpel. Chrlft's 
 Miniffers are fent forth into all the World to labour with 
 all forts of men. 'Tis true, 'tis chiefly for the Eledslakc 
 that they are fent forth, but 'tis not only to them, and 
 none elfe. Faul preach d the Gofpel to all in thofe Cities 
 and Countries, where he came, He laboured with all 
 forts of Perlbns, and expofed himfelf to great Suffer- 
 ings in order to their Salvation ; yet, confidering that 
 this would become effcdual only to the Ele6l, he fays, 
 1 endure all things for the EkHs [ake^ that is, chiefly for 2 Tim. 2. 10. 
 their fakes, in whom his Miniftry would take effe^tj tho' 
 he laboured no lefs painfully with others alio. The fame 
 may be faid of the Angels. For the clearing of this 
 matter, take thefe Propoficions following. 
 
 I . The Angels Miniftry as to the principal end of it^ takes 
 effc^ only in Gods Ek5l : The Salvation of men is the prin- ^q. la. q.n -. 
 cipal thing defign'd in the Midion of Angels, and this a4.ad 3um. 
 none attain unto but the Eledl. Tls this alfo that is the 
 chief thing intended in fending Apolfles, and other Mi- 
 nifters, as is iliewed in Ephef ^. ii, 12, 13. He gave fome 
 j4pofiies, fome Fropbets^ d<.c.for the perfuming of the Saints for 
 the edifying of the Body of Chri(t. Ttll we all ceme in the 
 Unity of the Fatth, and of the Knowledge of the Son of God, 
 unto a perftcl man^ untc the meafure of the Stature of the full- 
 ncfs of Chnff. The bringing of all the Eled into one com- Eph. 2. 2 ;. 
 
 Q^ pleat 
 
114 ^ Difconrfe of Angels^ 
 
 pleat Body, the building of them up an holy Temple to 
 (he Lord, this is ttie defign of the Miniftry : Bucnow, in 
 puifuance of this end, God fends his Minifters into all 
 the World, to labour wich all (brts of men, to /it them 
 for this building : Some will not frjme to it, but are ob- 
 ilinate, other (viz^. fuch as are Eled) are wrought upon 
 and prevailed with. Here the Gofpsl takes effid only 
 in the Eled as to the principal end dellgned. And (b 
 jdoes the Angels Minidry too which has the fame end ; 
 none but God's Eleii do accain the principal Benefit in^ 
 Ktn(}^t^ by i(. 
 
 2 . The BleJJed Af>gds that ar€ {ucb pure and holy Spirits^ 
 cannjt have /ucb kinrintfs for wicked wfw, as they have for 
 tboft that mt godly. Tlie wicked ways of men as 
 they do grieve God's Spirir, and the Spirits of good men, 
 lo tliey are otfendve and dilUftful (no doubr) to the 
 holy Ang^ilb too, who are Obfervers of (hem. Where- 
 fore, tho* they will not refule to befriend and help wic- 
 ked men, according to their general charge or any par- 
 ticular fnilrudionsthey havelrom God concerning them; 
 yet ma ft they needs have more regard for men, when by 
 Converfion and Sandification they are Tcparafed from 
 the World thac liech in Wickednels. 'Tis Tiid, that thtre 
 is joy in Heaven among the Angels^ when a Stnr^tr is con- 
 verted. From thenceforth the Angels look on Perfons as 
 more their own, becaule the Lords ^ greater Friend/hip is 
 concraiiited, Angels love more to be wich rhem and be- 
 friend them, and (b ("no doubt) do more for them than 
 for others. 
 
 3. Angels in their MiniFlring, do alway watt on God*s 
 commands^ and follow jucb inHru^ions as they have from 
 htm. 'Tis faid of the Living Cr^^rwr^j (i.e. the AngelsJ 
 
 Kzck. 1. 20. They went whither the Sptrtt led them. That is whither- 
 ioever che Dtvme Spirit direded them, they Hill went. 
 Now God bearing fpecial Good-will to his Eled, he 
 gives his AngL^ls a fpecial charge of them, and fends them 
 *jften times (by a fpecial Miffion) to them, which may 
 be a Notification to the Angels, that thefe are the Perfons 
 he intends fpecial Favour for. For, that Angels do (by 
 Revelation) know who th^ Eled are, from the firft hour 
 
 cf 
 
their Nature^ Office and Minijiry, i i ^ 
 
 of their Conception, is more than can he prover', or 
 we have fufficienc realon to believe : But God's (ending 
 them fo fuch by Special Mifiion, may be a Notification 
 of their Elecftion. And 1 quefllon not bat AngeU i?^ 
 (ent to God's Eled, (o as they u:b not to be lent to 
 others, 
 
 4. Such as do truly fear God, and tbey cnlj. have a fro- 
 mije of the guardia7i(l}ip of Angels^ belonging to them. Suth 
 only have an adual Intereit in the Prornifes, acA there- 
 fore are called the Hcin of the Frormjes. No wicked man 
 can lay claim to them, tho* God may bellow upon c! tni 
 Ibme of thofe good things that are promifed : The Be- 
 nefits they partake of, they have by common Providence, 
 and not by frowtfe. And (o they have many great Be- 
 nefits by the Minitfry of Angels, but 'tis not by Promilc, 
 but by common Providence : Whereas (uch as are godiy, 
 and do truly fear the Lord, they may lay claim to tho/e 
 Benefits, and plead the Promiles, and hope for, and ex- 
 ped the Performance of them, to themfelves^ they being 
 the Perlbns that are defcnbed in thole Promifes. See^ 
 Pfal, 34,7. PM 91. II, 12. 
 
 f. It it be true, what fome affirm, that particular Per 
 fons have each one his Tutelar Angel 3{^\gT\Q6 him of God, 
 CO attend him from the Womb to the Grave : If this 
 (f fav) be a Truth fof which we fhall enquire anon) I 
 (hould think, that ibis is the Frivtledge of God's Ele^ only : 
 For we have nothing in the Scriptures fthat I know or ^ 
 to induce us to believe that wicked Men, -nd Reprobates 
 have any (uch Aflignments. 
 
 6. Gi^d^s faithful Servants, snd Ele6l ones are alway under 
 the Tuitton, and Care of Angels, The Angels do never to- 
 tally abandon and forlake them : But others that have had 
 great Benefit by Angels, may fin away this Priviledge 
 
 and be deferted of them. As we read the Angel left Per- ^^o- 1^. 20. 
 Jia, whereupon that Country was over run, and van- 
 quillied by thQGrectans. 
 
 7. Whatever God orders Angels to do for other ferfons, it 
 hatb fome refpeB near or remote unto the good of God's Ele6i 
 
 people. As what the Angel did with the King of P^r/;^, Din. 11. i. 
 was in reference to the Jewtfli People. For which caufe 
 
 0^2 cis 
 
nS A DifcoHrfe of Afjgels^ 
 
 ^cis rjid in my Text that they are fent forth to minifier for 
 them that fljaH be Httrs of Salvation. 'Tis fbme way or 
 other for them, all that they do in the World. 
 
 In all thsfe refpsds the Miniftry of Angels'may be tru- 
 ly laid to be linnied ?.n^ retrained unio the Ekcl, and 
 faitliful Servants of Gnd. 
 
 But however^ it cannot be denied but Angels have the 
 charge of others al(b, who are not Heirs of Salvation ; 
 and are appointed of Gou ordinarily to look after them, 
 and provide for them. This the following Prcpojitions 
 will clear. 
 
 1. Angels have the Overfight of the Rmgdonn of this 
 World, as well as of Churches (as hath been fliewed) even 
 of Heathen Ktngdojns, but thefe are none of God's chofen 
 People. «... 
 
 2. Angels have the charge of whole Churches (as has 
 alfo been fhewed) but in thefe there are many that are 
 not Eletl Perfbns. Many Hypocrites and Reprobates are 
 within the Pale of the Vifible Church : There were 
 many fuch in the Jewif^i Church, which, God notwith- 
 ffanding owned^ for their fakes who were upright; and 
 the Angels had the Charg« and Condud of the whole 
 Body of them, and did minifter many things to them 
 indifferently. The Manna that they were fed with in 
 the Wildernefs was provided for them by the Miniflry 
 
 Pfjil. 98. 25. of Angels (and therefore called Angels Food) bu^ both 
 good and bad did indifferently partake of that Benefit. 
 And when the Angel f'tirr'd the Waters, JoL y. 4. Who- 
 ever ftept in firff, were he good or bad, he was 
 healed. 
 
 3. As God has not limited Mercy in general to his cho- 
 fen People, but difpcnfes many Bleflings to others ; fo 
 neither hns he confined the Privilege of Angelical Mini- 
 llrationto ihem. God's Goodnefs fpreads it felf over all 
 his Works. He caufes his Sun tofhine not only on the jufi, but 
 alfo $n the ut}ju{i^ Mat. 5.4^. Wicked men have many 
 great Pref^rvatioas and Deliverances vouchfafed them, and 
 great fclelEn^s beilgw'd upon them, and in conveying of 
 
 thefe 
 
their Nature^ ^^^^^ ^^^ Minifny. i i ; 
 
 thei'e to them, God makes ule of Angels as Infhuments of 
 his Providence, as well as in conveying of the like Blcffings 
 ro his own People^. 
 
 4. Balaam was a wicked man, and yet an Angel was 
 iniploy'd to keep him back from finning, even from going 
 to curfe the Ijratlitcs ^ and fas one well fays) had wicked Mr. Tokng, 
 jUwii their Eyes opend, as Balaa?» had, they would (at 
 every tuin) Ice an Angel Hand in their way ready to re- 
 Hft wl.at ihey go about, as he did: For this is one of the 
 noble Iinploy ments of thofe glorious SpirJcs^to give a Arong 
 tho' invifible oppofition to lewd Enterprizes. Many a trea- 
 cherous ad have they hin.ler'd without the knowledg of 
 thelraytor. 
 
 It does not appear that IJljmael was an eled Perfon, for 
 whom an Angel wonderfully provided in his extream ne- 
 ceflity. 
 
 y. Some men that are not eleded unto Eternal Life, 
 yet are ordain'd of God to do great Service to the Church 
 and People of God : So was Cyrus, and was preferv'd unto 
 the time appointed for the return of ihcjews out cfCap* 
 livity, which he was to be the means of. When God has 
 a fpecial Wprk for any to do, he appoints his Angels to 
 be their Keepers, unto the time oi effeding it, and to dU 
 red, encourage, and profper them in it. So an Angel en- 
 couraged Ddrimy as has been no.-ed : And very likely there 
 was the hand of an Angel in what hapned to Saul^ when he 
 was to be chofen King oi Ijrael^ i Sam, 10. 
 
 SECT. V. 
 
 TIIus Angels do minifter to all, good and bad, tho'not 
 to all indifferently, and in the fame manner and de- 
 gree. Well then, 
 
 I. If the blefTed and holy Angels be ordinarily impjoy'd 
 about mortal Men here on Earth, ic follows^ that they are 
 frefenc with them, they know and fee them, and what they 
 do. They are Companions and Obfervers of Men : for 
 where Angels aic at work, there they muft be fuppos'd to 
 be prefenr. Mow Angels are in this and that place, and 
 how they move from one place to another, is niuch difpur 
 
1 18 A Dtfcourfe of Angeliy 
 
 ted by the Schoolmen ; but we mud be better acquainted 
 with the Angelical Niture, before we cati determine fuch 
 QuelHons fas has been noted befoie.) But this is out of 
 queflion, th^t they>are prefcnt there, tvhere they are im- 
 ploy'd : And fo thty h<iving the charge ot a*;, and being 
 implofd about oSj they are converfant with us, in our 
 company and prcfence, feeing us, and hearinj^ us. Ohj 
 how careful fhould we be of our Carriage at all rimes, that 
 no undecenc rhing be adcd by us, when (uch holy Crea- 
 tures as the Angels are ever obferving us. Moft men that 
 are much addicted to F^ewdiiefs, are notwithiianding re- 
 Itrained by the prefence and company of Perfons reve- 
 renced tor HoHnels ; Very wicked men, in the prefence of 
 fuch, will not fpeak or do as they will in other company, 
 or when tlicy are by themfelves; they will not fwear,and 
 curfe, and rant, as they are wont to do ,• the prefence of 
 holy men is ibme reftraint on the worft men ordinarily. 
 Why now, know it for a certainty, when no mortal man 
 lees, God fees, yea, and there be multitudes of holy An- 
 gels that do ordinarily look on. Tremble all ye prophane 
 Wretches ; thefe blelFed Spirits hear your Oaths,. and Cur- 
 fes, and Blafpbemies, they fee all your Lewdnelsand Va- 
 nity, they are WitnefTes of your Fraud, and Intemperance, 
 and Uncleannefs. God, who will be your Judge, fees you -, 
 and Angels alfo, who will ferve to be WitnelTes againft 
 you, take cognizance of you. What awfulnefs would this 
 beget in Men if it were throughly believd } How would 
 Men bs afham'd and afraid to be wicked, if this were well 
 confider'd ? Semca counfels his Friend Lucilim to fet fonae 
 grave and good man always before him, and never to do 
 what he would not do under fuch a one's Eye, Imagine^ 
 fays he^d^^. 'Tisgood Advice ; but we need not go to ima- 
 gining, for moft certain it is, God and his holy Angels 
 fiand by us, and look on, whatever we arc a doing ; God 
 * make us duly fenfible of it. 
 
 The Spirit of God prefles this Argument, therefore mav 
 
 I infift the more upon it. / charge thee ffays the Apoftle) 
 
 I Tim. 5. 21. l,efore God, and the Lord Jefus Chri^, and the eleSl Angels, 
 
 that thou fihferve thefe things. And the fame Apoftle preffes 
 
 Women to be decently actir'd, and veil'd in their Aflem- 
 
 blies, 
 
their Nature^ O^ce and Mimftry. 119 
 
 blies, becauleofthe Angels, chat is, becAufs they are pre- , cor. ii. lo. 
 font. Oh Friends, the Angels are very holy Creatures, 
 and your irregular and tindecenc Carriage is ( no doubt ) 
 an cfterce to them, more than it can be to the hoiielt man 
 on Earth. Ifthsy joy in the Converfion of a Sinner^ fas 
 'cis laid they doj lure they are troubled (as blefTed Angels 
 are capable of being troubled) at whatever Milcarriages 
 they oblerve : And what lad Repons, think you, mult An^ 
 gels carry to Heaven concerning you, \i you walk dilor- 
 deily in their prelence ? They come and go, from and to 
 Heaven frequently, and give an account of what palTes 
 here, as Zecb, i.ii, and they muft make true Reports of 
 you. The Devil is caird tk' AccujQr of the Brethren^ he is 
 a falle Accufer, he charges the Saints iinjultly and untruly : 
 You know what he (aid oijob^ Chap. i. 10, 11. The 
 good Angels will not falfly accule any^ and fo neither will 
 they by any means make a Lye to excufe any -^ theymuft 
 report the very Truth, and the whole Truth, when call'd 
 to make report of any Perfon ; Such a time, ^nd fuch a 
 time, did he drink Healths, and (\vear and curie; and at 
 fuch a time did he defile himielf wiih Women ; and at 
 fuch a time defraud and oppref^ his Neighbour, &c. If 
 God did not hifl^felf fee and know your Anions, fas in- 
 deed he doeO there are Mcffengers enough to carry him 
 notice of them: Angels report mens A(5lions to God, and 
 alfo what they have done fo hinder their finning, but they 
 would noiwithdanding on in it. The God ot Heaven (et 
 this home on every one's Heart. 
 
 2. If fhe holy Angels do minifter in this V/orld for the 
 good and benefit of all forts of men good and bad, bnc 
 with (ome difference (as hath been ihew'd^. If the)' have 
 Kindneis for all, but moie for (bme than for others, why 
 then let us take a Pattern from them, and imirace thcTf 
 Love and Benehcence, as totlje diltributmg and right pla- 
 cing of i^ 
 
 Ever fince Sin firft entered Into the World, there have 
 been two (orts of Men living together in ir, (ome good, 
 fome bad, Ibme godly, fome ungodly. In this great Ft-ld 
 there j^row Tarts as well as Wheats and 'tis the Will of the 
 great Houlholder, that chey (houlu be permitted to grow to- Mar 13. ,0. 
 
 gftbiT 
 
120 
 
 A Difconrfe of Afigels^ 
 
 gethtr till the Harvr[t : Then at the end of the Woild he 
 V. 49. will take care to have good and bid men (evsr'd one fom 
 the other, but not till then: fiuc tho' he will have them 
 live together here, yet does he make a difference between 
 thefe, and Angels do make a difference^ and (o fhciild we. 
 There are none io bad, but God has fome Love for thcni, 
 as they are h.is Creatures : He loves them, and-fo do An- 
 gels too ; but both God an J Angels have mofl love for fuch 
 as are holy, pious, willing, and obedient. The holy An- 
 gels are in a peculiar manner the Guardians and Keep.^rsof 
 luch,and moft beneficent to them. Oh, let us bz followers 
 of Angels in this, Let m do good to ally hut fjpecid) to them 
 Gal. 5. 10. /^^f ^re of the houflM of Faith. 
 
 I. Let m do good unto all: Let our Charity be like unto 
 the Sun, that fhines upon all, both the jufl And unjuH. Our 
 Saviour Chrifi teaches us to love cur very Enemies., 
 
 But you! fay, Wicked men are God's Enemies 3S well 
 as ours, and how can we love them : I anfwer. There 
 - are none fo bad, but they have (omc good in them, and as 
 Rational Creatures, they are in a capacity of becoming 
 better. Angels miniiler to fome, not becaufe they are 
 good, but that they may be fo : an Angd went to Balaam 
 to keep him from finning, tho' he were a Sorcerer. We 
 ftiould not eafily think any fo bad, that we fhculd not have 
 any thing todo with them to make them better •, a feiious 
 word fealbnably fpoken may be a means of reclaiming a 
 very wicked Perfon ^ and an ad of Bemficence and Ktndnep 
 may ftrangely operate on one we think pall our cure. The 
 -Rom. iZf 20, ^^^jii^ f^ys, If time Enemy hunger, feed him: and then adcs, 
 Overcome evil with good -^ .which implies there is fome 
 probability of Vidory this way : But whatever the Succcfs 
 be, thy well-aim'd Charity and Beneficence is m.ofi Chri- 
 ftian, and fhall not go unrewarded. Do good to al!, 
 but, ^ . 
 
 2. More ejpecially to them that are of the Hoajljold of Faith \ 
 Relerve a Ipecial Kindnefs for good men ; they fliould 
 have more of Heart and Hand than others have: In your 
 adis of Charity iuch are ever to be prefer'd, ceteris pr^rthuf^ 
 fuppofing an equality in other refpeds, and with fuch 
 ihould you have moft free and inward Converfation. 
 
 3clo' 
 
 21. 
 
their Nature^ Office and Minijiry, \ ^ y 
 
 Solomon fays, He that walketb ii>ifb the wife p>aS be wife^ hut 
 
 H companton of fools (hall be deftroyed. Prov. i ^ 2^ 
 
 The Church, in its Adminiitrations, and in difpenHng 
 Its Rights and Privileges, is directed to put a dif]<jren:c. 
 The ancient Chrifitan Church had an Officer in every Ccn- 
 vention or Religious meeting, to cry wich a loud Voice, 
 SantU Sanclts, Holy things are for holy men : Thgir Ad- 
 miniltrations were not wont to be promifcuoiisin the pti- 
 refi times of Chriftianity -^ but alas, we have (ome among 
 us that are perfect Levellers in Religion, and would lay all 
 in comwofjy perfwading us to believe all are to be reputed 
 good Chrillians that pretend to that holy Natne : Whenas 
 the Apoftle (ays to the Fhiltppians, Many walk of whom /I'hil. ^ jj. 
 baife told you oft en y and now tell you weepings they are enemies 
 to the Crof^ofChrift. And again, We command you tn the a Thcf. ^. 6 
 name of os4r Lord Jefus Cbrijl, that you withdraw your /elves 
 f-om every Brother that walketb dtfordtrfy. And again, If any ^ '4- 
 one obey not our word, &c. note that man^ and have no com- 
 pany wtth htm, that he may be afhamed. And our Saviour 
 Cbrifi (ays, Ca/i^ not your Pearls before Swine, We fhould be 
 ready to extend Love and Refpedl in a meet and fitting. 
 way to all, yet (acred things mull not be polluted with 
 unwalhen Hands ^ and as to fpecial love, as to intimacy 
 and religious convcrfation, all mu(i not be alike to us, but 
 we fiiould give good men the prcheminence ; Angels mini- 
 Iter to all, but not to all aHke. 
 
 SECT. VI. 
 
 THat which I (hall in the next place confider and 
 examine, is, Whether every Man and l^oman {at lea [I 
 every eleSf perftn) have fome one particular Angel ^fftciallj af- 
 fignd him of God to be alway hi6 Guardian^ even frcm the 
 Womb to the Grave ? The Schoolmen generally hold the 
 Affirmative, and iomQ Frotefiant Divines incline the Inme 
 way. Zanchy does defend it as his Opinion ; and 'tis cer- 
 tain the Opinion is very ancient: The Do<5trine of Flato "^^y^^ Aa<'- 
 alTerts it, and more, viz.. That every one has not only a ^VcTei 
 r^lJLmtei'^GU iv^'j^ y^vouivv }Jtv?tL);}^\ ri: oU i^a^ii, Men. ;n CJem. Alex. 5. Strom. 
 
 R good 
 
122 
 
 A DifcoHi^e of Angels^ 
 
 good Dewon or Angel, but alfo an evil one. And this Hea- 
 themjl} Conceit of a honm and njahfs GcniMf has made the 
 Opinion in quedion lefs liked by fome, namely, for its 
 looking fo well like that of a bonus Sindmahts Gemm. 
 
 The Cbrifiian Writers, both ancient and modern, that 
 are of the mind, tliat every one hath his proper Angel, do 
 ground their Opinion on (ome few places of Scripture that 
 fiem (at leaft) to countenance it, but ('as other Divines 
 think) do not fufficiently prove it. Fir/^, Mat, i8. ic. 
 where our Saviour Cbri/l^ fays oiltttle Children, that their 
 Angels behold the face of his Father. He does not fay the 
 Angels, but their Angels •, which feems to import, that 
 they had ihdr proper Angels, and call'd theirs, becaufealway 
 attending them. 
 
 The other place is JBs 12. if. where we read, that 
 when Peter came and knock'd at the Door, and the Maid 
 that went forth, hearing Peters Voice, return'd and ftid it 
 was Peter ; the Company within knowing Peter to be in 
 Prifon, faid, it -was his Angel: therefore ( it feems that in 
 their Opinion at lealt ) Peter had fome particular Angel th^t 
 was his proper Angd, Thefe Texts (I confefs) feem to fa- 
 vour the Opinion in queftion, but they do not prove it 
 certainly true, for, 
 
 Firji, Whereas 'tis faid A/^r. 18. 10. Their Af;gels, we 
 cannot hence infer with certainty, that thofe little ones 
 Chriil (peaks of, had each of them his proper Angel ; all 
 that c^n be prov'd thence is, that they had an Intereft in 
 the /Angels in common, and fo God*s People have. My 
 Text fays, They are fent forth to winifter for the Heirs of Sal- 
 vation :, the Heirs of Salvation then have an intereft in the 
 Angels, and the Angels may be faid to be their Angels : 
 all the Angels are theirs, they being alway attended by the 
 Angels, tho' not alway by the (elf-lame Angels, but one 
 while by fome, and other while by others. We may fay 
 (fays Dr. Manton) thefe Prifoners have their Keepers, thefe 
 Souldiers have their Captains^ thele Scholars have their Ma- 
 fters, but it doth not follow, that every one of them there- 
 fore hath a particular Keeper ^ Captain, Ma(ter proper to him- 
 felf. The Saints and Servants of God have not one Angel 
 
 only 
 
their Nainrej Office and Minijlry. 123 
 
 only each of them, but oftentimes mmy Angels attending 
 on them, ^nd fomstimes one Angel tzkz^ the cars of feve- 
 ral Perfons. One Angel was fent to deliver feveral of the 
 Apoftlesout of Prifon, ^(^. 5-. 18, 19. not as many Angels 
 as Perfons, but one Angel only : and feveral Angels, even 
 an Hoft of them, attended on Jacob as his Guard, Gen. ;2. 
 I, 2. So there did on the Prophet EUpia ^ 'tis faid, Her ^ . ^ ^^ 
 frayed, and the Lord opened the Eyes of the young man bts fer- ' ' ** '' 
 vant, and be faiVy and behold the Mountain was full of Horfes 
 and Chariots of fire round about EltfJja ; that is. Angels ap- 
 pearing in that form : here were many implo>*d about 
 one /Ingle Perfon. So when Lazarus died, his Soul was 
 conducted to Heaven by many Angels, 
 
 As for the other place, A5^,i2. 15-. where 'tis faid of 
 Peter J It ts bisAngel^ feveral Anfwers are given to it. 
 
 1. Some think 'tis to be underftooa appellattvely, and 
 fhould berender'dj It is his Mejfenger-^ fo the vjoxd Angel 
 fignifies, as has been noted : according to this interpreta- 
 tion they thought it was fome Meffenger fent by Teter^ 
 from the Piifon •, but this cannot be the meaning. The 
 Maid had faid, fhe heard P^f^r's Voice, hereupon the Com- 
 pany conclude it is his Angel ; but that reafon could not 
 move them to think it was a MeiTengerfent from him. 
 
 2. Others anfwer, The Company fpake ex cowmuni con- 
 ceptioncy according to a common Opinion that was recei- 
 ved among them ; fuch an Opinion, that every one has 
 his proper Angel, might be very generally believ'd, and 
 yet it might not be true. The Scripture do:h not ap- 
 prove every Saying that it doth relate. 
 
 ;. The Company conclude it was his Angel, becaufe 
 the Maid had faid, (he heard Veter's Voice. If the ' meant, 
 that it was his proper Angel-guardian, their Opinion muft 
 be, not only that every one hath his proper Angel, but that 
 fuch Angels ufc to (peak (fill with the (ame Tons or V^oice 
 that the Perfons do which they do attend ; But who will 
 undertake to juftifie (uch a Conceit ? It is more likely they 
 meant only that it was his Angel, that is, an Angel alTu- 
 ming Perfr'sfhape. 
 
 R 2 4. Slip- 
 
1^4 ^ Difcourfe of Angels^ 
 
 4. Suppofing their meaning to be, It is \\\% Angel guar- 
 Jian, that is, the Angel that was imploy'd to keep him, it 
 will not follow that lie had alway one and the fame An- 
 gel lor his Keeper : This might be the Angel that now 
 was implay'd for Paer, but at another time he mi^ht have 
 another. When we fay, It is the King's Phyfician, or it 
 is the King's Servant, this does not ncceffariiy denote any 
 one certain Perfcn, becaufe the King hath many Phyfi- 
 cians and many Ser^ams; and (o have the faithful Ser- 
 vants of God many Angels looking after them. 'Tis faid, 
 Pfal. 91. II. He fljall gtve (not his Angel, but) his Angels 
 charge o'ver thte. When a Sinner repenteth and turneth 
 to God, 'tis laid indefinitely^ the Angels rejoice ; 'tis not 
 faid, (hnt his Guardian- Angel rejoyceth. Great multi- 
 tudes of evil Spii its have gone into one man, and poffefs'd 
 him, and why not many good Angels be about one man? 
 You had fome Inftances hereof but now. I grant, one 
 Angel is a (uiiicient guard for one man, yea, for many 
 men : but God will fbew his abundant Kindnefs to his 
 People by im ploying many for fingle Peribns. And to me 
 it fcems more probable, that God's People have fometimes 
 more Angels, fometimes fewer ^ and when but one, fome- 
 times this, fometimes another, to take care of them, than 
 tha,t they are each of them committed to the care and 
 conducSfc of their proper Angels. Yet if any will needs 
 Void, that ufually 'tis the fame Angel that attends a man 
 from firft tolaft^ I fliall not contend : We cannot certain- 
 ly teil how the Divine Will ordereth this, nor is it very 
 mateiial. 
 
 SECT. VII. 
 
 HAving (I hope) fufficiently cleared thefe frefaratory 
 Queflionsy 1 fhall proceed to fhew how the Angels 
 are imploy'd about particular Perfons, and that from 
 fi ft to laff. And here I fhall take notice of feveral di- 
 flind Periods of nme in which they diverfly miniffer to 
 Perfons As I. In the beginning of their time, oi Infancy, 
 2 When they ae grown up during their life time. 5. At 
 their Death. And 4. After Death. 
 
 As 
 
their NatHfCy O^ce avd Minijiry. 125 
 
 As for the firft Fertod of time^ it will be inquired, when 
 it doth begin ? And what Imploymcnt Angels have about 
 Pcrfons in their ]nf.ancy, and .Viorning of cheir timer 
 
 Divines (peak differencly about the time when Angels 
 firft take charge of Perfons, and begin to look after 
 them. 
 
 Firff, Some fay, that 'tis not till mens Convcrfivn^ that 
 the Angels are concerned with them : For till then (fay 
 they) Ele(^ Perlbns are not differenced from others, nor 
 are they (cill then J actually made Members oJ" Chrifl's 
 Body, nor brought in under his fpecial C^re^ who is 
 Lord of Angels, and under whofe Condu(fl Angels do 
 niinifter. 
 
 Before their Converfion all men are under the Power 
 of Satan, who is called The God of this WorU^ and efftCtK- 
 ally worketb w the Children of dtfohediencey EpheC I. 2. In 
 coming in unto Chrid they are delivered from Satan's 
 Rule, and Power, and come under Chrtfi\ fpecial teach- 
 ing and condu(5t, and then begins Angels Miniftration 
 about them, as thefe men think. 
 
 But I am not lb well fatisfied with this Opinion, as to 
 acquiefce in ir, becaufe I conceive it is grounded on a 
 Miiiake. Thefe men fuppofe that the Angels are fent to 
 minilter only to God*s Eled, which I have (hewed is a 
 Mi/fake: For tho' they are fern forth chiefly for their 
 Sakes^ and do minilkr in a peculiar manner unco them , 
 yet are they fent to others alfo, and are Benefa(5lors to 
 them, and Keepers of them, even as our Lordjefus Chrtfi* 
 is fa id to be the Saviour of all mcn^ hut e[f>ecially of them 
 that do believe j So are Angels the Guardians of all, bur 
 efpecially of the Saints. 
 
 And as for EleA Perfons, it is not to be thought that 
 Angels have no charge of them until they be adually con- 
 verted : Doubtlefs God carefully keeps fuch as are chofen 
 VefTels, not only after Converfion, but unto it, even un- 
 to the time when he purpofes to manifell: his Grace to 
 them. 
 
 'Tis true, the Angels are find to have Joy among them, 
 when any do convert and turn to God, and therefore 
 'tis very likely, that upon the Converfion of Men, the 
 
 Angch 
 
il6 A Difcourfe of Atrgeb^ 
 
 Angels become more propenfe to Ads of Love and Be- 
 neficence to them than betorCj but they do not then firft 
 begin to minifter to them. Angels follow fachlnftru- 
 d:ions as they have from God, in the Execution of their 
 Office, and God does fignify to them that it is his mind 
 they fhouid take the charge of fuch Perfons, even in their 
 Infancy, and before they are grown up to a Capacity of 
 ac5tual repenting, and believing : For little Children have 
 their Angels, as well as adulc Perfons, as is evident, 
 Mat. 1 8. 10. 
 
 2. Others are of the mind that the Angels Miniftry 
 does extend to Infants, and that it begins at their Bapttfw, 
 And for this reafon, becaufe then they are firff joined to 
 Cbrifi^ and made Members of his myftical Body. And 
 I grant fo they are Sacrawentally ; But Infants if they be 
 rightfully baptized, were by Covenant in Chrift before 
 their Baptifm, and that gives them right to their Baptifm. 
 Wherefore I like not this Opinion neither. And it feems 
 altogether improbable to me, that the Angels fhouid 
 wait the Parents leifure for the taking of their charge, as 
 they muft if it be limited to the .time of Baptifm : For 
 that depends on the Will and Pleafure of the Parents. 
 Wherefore 
 
 ;. Others fay, Angels take the Care and Charge of 
 
 Perfons, even from the Womb, aflbon as they are born, 
 
 then they begin to look after them. 
 
 ^ "A:mvn Aai^y avcTe* cvf^^eA^icu Xhis fl make no quefiion) is true, I 
 
 Alex, y sirom. vid. A^. la. q. ,,5. "''ean, that they do begm fo foon, and 
 
 a. 5. c. 4. ad jrn. that is affoon as they come to have a 
 
 diftincSt Being by themfelves ^ for be- 
 fore, while they are in the Womb, they are a part of 
 the Mother. 
 
 4. However, I fnall add with others, Angels firft take 
 the Charge of Infants while they are in the W omb, and 
 that from the time of their firft quickening there: For 
 then may they be (aid to have a diftind Being, and 1 in a 
 fort] to bediftinct Pcrfbns, having both Snul and Body, 
 and if they die in the Womb, they (hall rile again as 
 well as thofe that live to be born. 
 
 Some 
 
their Nature^ Office and Minijiry. 
 
 Some go yet furcher, (and I cannnot gainfay them) 
 and fay, That as foon as a Child is conceived in the 
 Womb, Angels have the Charge of him. So fays Bidiop 
 HaH^ Ipsaking of Angels, '' They have ever gracioufly 
 ^' attended ms without Intermiffion, from the hrft Hour 
 " of my Conception, to this prefent moment. 
 
 G 
 
 SECT. VIII. 
 
 OD's Providence is exercifed about Children in the 
 J Womb, and that before quickning as well as after, 
 and Angels arc the Servants and Inftruments of Gods 
 Providence. But thac Angels do minifter to Babes while 
 in the Womb, and at their Birth, and afterward while 
 they are young and tender, we want not Scripture Tefti- 
 niony to prove. 
 
 1. While they are in thQ JVomk Then and there they 
 areexpofed to many dangers, thro' their Mothers negli- 
 gence, thro' their Intemperance, and by feveral other ac- 
 cidents. Divers ways may they receive much hurt even 
 in the Womb^ and this God prevents often by the Agen- 
 cy of Angels. We read how an Angel was fent to Ada- 
 mab^ to direct what courfe the Mother Ihould take while 
 fhe went with Child with Sampfon^ ]\x6g. i;. i^, 14. 
 I grant, Angels are not wont now to appear vifibly to 
 give Diredion to Women with Child, as they did there 
 to Manoah, and his Wife ; yet I doubt not but they are 
 Inftruments of" God's Providence very oi'dinarily, in 
 keeping Mother^ from things hurtful to the Babes they 
 go with, tho' this be not obferved. And David fets a 
 Ipecial Remark on fuch a Providence of God, Pfal. 71. 6. 
 by which he was covered in his mothtn wowby that is, was 
 gracioufly kept from what might annoy him while he lay 
 there. 
 
 2. At the Birth of Children. How wonderfully are 
 they kept in their coming into the World ? David 
 glorifies God on this Behalf, acknowledging that it 
 was God that took him out of the IVomh. Thou art be that- 
 took we cut of the fVvmb, Pfal. 22. 9. Thou art be that took 
 me oat of my Motbi^rs bowels, wy fraife (hatl be cofitmally of 
 
 thee. 
 
jiS A DifcoHrfe of ArtgeUy 
 
 thee, Pfal. 71. 6. God did it, 'twas not the Mieiwtfe 
 
 alone that did it, there was (omewhat that God did in 
 
 it, and that was by the hands of his invilible Agents : 
 
 The skiUulleft and m oft careful Midwives would offen 
 
 fall, if God ordered not Angels to attend at the Birth of 
 
 Infants. And from the care thar An- 
 
 GirM dicunrur a glgnendo quod g^s have of Children at their Birth, 
 
 ut ^"^^^^^^»^""^/^^^"' ^ '"'""^ they are by the Latincs called Gtmt, 
 
 '''Afr'buAule th'y 'ta\t an 0] and we re^d inthem of them of a good 
 
 CiAldun whin hrn ut Qcmoics, and evil Gtnius. fis by Angels help 
 
 that Children are brought fafe into the 
 World, and as Davtd prai(ed God for this, fo (hould all 
 Mothers remember to do it too. 
 
 ;. After Children are born, while they are young and 
 tender, great is the Angels Care of them. Our Saviour 
 Mit i8. 10. Chrift fpeaks of Little ones that havetbeir Angeh heheUtvg 
 the face of his Father. And he is to be underftood of Ltttle 
 ones in age and growth, as well as adult Perfbns refembiing 
 Little ones in lome Virtues : For 'twas a Child in age tnat 
 he took and fet in the midft of his Difciples, when he 
 Vcr. 2. Ipake thele words, One ofthtje Ltttle ones. 
 
 What Care had an Angel of our Saviour Cbrtsiy when 
 he was a Babe in the Cradle ? VVhen Herod fought the 
 Life of this BlefTed Babe, an Angel warned his Parents 
 Mat. 1. 1?, to fly with him into Egypt s and when the danger was 
 V. 19, 20. over an Angel gives them notice to return again. When 
 Hagar had expofed her poor Child in the Wildernefs, to 
 die of Thirft, having no Water left to keep him alive, 
 Gen. ai. i5. *n Angel comes and bring her to a Spring ot Water, (b 
 prelerving the Childs Life. A like Inftance there was 
 in the late Rebellion in Ireland. The Wife of a Mi- 
 nifter called Mr. Teate, being flying for her Life, with 
 a young Child at her Breafts, her Milk failing, and the 
 Babe ready to perifh for want of Suck, when flie was 
 about to leave him to die by himlelf, and ftooped 
 down to lay the Babe on the ground, (he found a 
 Bottle full of Milk, by which fhe preferved the Childs 
 Life. No doubt this Bottle was laid there by fome 
 Supernatural Hand, for the Bottle lay upon the Snow 
 (hat fell there but a little before^ and ic was remote 
 
 from 
 
their Nature ^ Office /wd Minijiry. 129 
 
 from any Houli\ And in the time of the late 
 Civil IVan here in Englnnd^ at the taking ot Holton^ 
 there was a Woman l>ing among the Slain with her 
 Daughter ( but Eleven Weeks old ) crying at the 
 Breads of her dead Mother, and an Old V/oman 
 parting by, and pitying the Babe, took it up, and to 
 ftill it held it to her Bread, which the Babe fucking, 
 Milk came, and the Old Woman nurfed ir, though 
 (he had not given fuch for above Twenty Years 
 before. 
 
 Such I.iflances are (IconfefsJ (bmewhat rare and 
 extraordinary, but it pleafes God that we (hould have 
 fome fuch, that we may more eafily believe the or- 
 dinary Miniltration of Angels, though it be fecret and 
 infenfible. 
 
 How ofcen are little Children in danger of Suffo- 
 cation by their Nurfes fide, and of falling into the 
 Fire, and into the Water, or from high Places to 
 which they get, being venturous, and given to climb- 
 ing, but that they are preferved by fuch invifible 
 Means ? Ah let us look back on former Paflages of 
 our Lives, and blefs God. When we were little Chil- 
 dren, God did many things for us, which we were 
 not then capable of obferving, but 'tis our duty af- 
 terward, in our riper Years to refled on them, and 
 praife God, as David did. Thou art my hope, O Lord 
 God J thou art my Trujt from my Youth. By thee have iPf*^'7»'5> ^• 
 been holders uf from the -womh^ thou art he that took 
 me out of my Mothers bowels. My frai/e {hall be conti' 
 nually of thee. Thou art he that took me out of the 
 womhy thou did(i make me bofe when I was upon my Aio^ 
 thers breafls. I was cafi upon thee from the womb. Thou 
 art my God from my Mothers belly, P(al. 22. 9, ic. 
 It does mightily enhance the value of Divine Goodnels, 
 that it begins fo early with us, and afligns us Nurjes 
 and Guardians when we are fo young and tender : Yea^ 
 and Phyficians too (for fuch Angels alfo are) when 
 then belt Artids are at a lofs not knowing what to do 
 for poor fick Babes, Angels are their belt Phyficiatis, 
 
 S ta 
 
120 ^ DifcoHrfe of Angels^ 
 
 to whom (fbme think) 'twere better leave them when 
 fick, than to be tampering fo much with fuch tender 
 things, as fome are. 
 
 So much of the Ftrfi Period of time, when Angels 
 firft begin to take the charge of Perfons. From this 
 time of our Infancy, until the Refurredion of our 
 Bo(3ies, and our Inftalment in full and perfed Glory, 
 the Angels Miniftry fhall continue, and there it ceafes, 
 and we (hall keep an uninterrupted Sabbath, or Reft 
 together with them, in the blifsful Prefencc of God to 
 all Eternity. 
 
 CHAP. 
 
their hlftnre, Office^ atidMimJlry. 
 
 131 
 
 CHAP. vir. 
 
 ^, I. Ihe Second Per/od of the Artgcls Miniftry. 
 I, For the SohI promoting the Knowledge of God 
 in Pcrfons grown up. §, 2. IVhat Angels do 
 n/ediatcly by others. S** 3* ^^^^^^^ ^hcy do im- 
 n/ediittcly by the.nfelves : Applying themfelves to 
 Mens Imaginations^ they reprefent things fo in- 
 tclUhly as if they fpakg. §*. 4. 2 his inrvard way 
 of teaching is in Suhfervicncy to the Spirit. 
 5*. 5. An Anfwcr to what fome obje^ againji 
 this. §* 6. How Angels are in/ployd as Mo- 
 nitors, h^ance. §. 7. What heed is to be 
 given to fucb Motions and In/preJJions as we 
 Meet with. J. 8. How Angels arc iniployd as 
 Comforter s» S'' 9- Angels are in fever al refpe&y 
 better Con/forters than any men on Earth. 
 5*. 10. How in/ployd in keeping evil from mens 
 SohIs. 
 
 SECT. I. 
 
 THE Second Period wherein Angels continue their 
 MiniftrVj is when men are gro-wn up^ lor all tLeir 
 Lite time. And in this Period of time that which An- 
 gels do For men is either tor their Souls^ or for their Bo- 
 dies. Now 
 
 Firft, In reference to mens Souls, the Welfare and Sal- 
 vation of them, tho' the Scriptures do not fb frequently 
 mention Miniftrations of Angels immediarely refpci^- 
 ing thefe, as they do thof^ refpe(5ling the Body, and our- 
 wnrdMan; yet 'cis Mens Souls Angels have the chief 
 Care of, and they do more towards the Safety and Sal- 
 
 S 2 vatioQ 
 
I 5'a A Difcourfe of Angek^ 
 
 vation of mens Souls than we are arc aware oF; yea, 
 and they are more plealed when mens Souls do vvcP, 
 than when they profper in the outward Man, what way 
 (oever. 'Tis faid oF Converfion, which is the Souls re- 
 covery out of the Death of Sin, That there is joy i-rt Her»ven 
 a?f7on^ the Angels^ 'when om (inner repenteth : 'Tis not faid io 
 of any good that does accrue to the outward Man, that 
 there is Joy thereupon among the Angels, and yet no 
 doubt they are pleafed with that too^ but nor fb much. - 
 
 The Work of mens Salvation is called the pleafure of the 
 Lord^ Ifa. n* ^°* becaufe that is a Work God is moft 
 pleafed wicb. And as it is the Pleafure of the Lord, fo 
 is it of Angels too, they have greateff content in it, and 
 therefore will do their beft to promote it. 
 
 That which Angels do for mens Souls if, either con- 
 veyifjg good to them, or keeping e'vil from thew. 
 
 The good which Angels are means of conveying to 
 mens Souls is manifold. 
 
 That which I (hall firfi and mof^ largely infifl upon, is 
 InfiruBion in the Knowledge of God, Angels do much 
 towards the promoting of the Knowledge of God in men. 
 'Tis ordinarily in a way not obferved, their working is 
 infenfibly, yet very great helpers are they. The Devils 
 are great hinderers of holy Knowledge, they blind mens 
 Eyes all they c^n, and labour to hide the Gofpel from 
 them, they lead men into errour, and perhaps, they are 
 Ephef. 6. |2. therefore called the Rulers of the Darknejs of this World. 
 Judc 6. They are in Chains of Darknefs themfelves, and labour to 
 keep men in Darknejs too. On the contrary the Holy 
 Angels are called Angels of Light^ and do their part to 
 bring men into the Light of the Knowledge of the glory of God. 
 
 That God has made ule of Angels to acquaint men 
 with the Knowledge of himfelf and his holy Will, is 
 fb evident, that no one that has read the Bible can 
 deny it. 
 
 There be few (I think J but will acknowledge that 
 that audible Voice by which God fpake to our frfl Pa- 
 rents, was formed by the Miniffry of Angels ; for God's 
 ufual way of working is by Menns, and he does not 
 things immedtately by himfeU, when there are Creatures 
 
 made 
 
their Nature^ O^ce and Mirjijiry. i 3 5 
 
 made able to do them. And if God then Jpake by An- 
 gels, they were thQ/Irfi Preachers o{ Faith and Reptntance^^'^''^- ^'^* 
 to Men, and the ftrft Publilhers of the Promife of 
 Chnfi. 
 
 The Law that was given on Mount Sifiai to Mofa, and 
 by him to the People of Ifraelj v/^sjpoken by Angels, Heb. 
 2.2. /' "was ordatnd by Angels^ Gal. 3.19. It -Wiis receiveil 
 by the dtfpofition of Angels^ as the expreflion is, ABs 7. ) 5. 
 The meaning is, God made ufe of Angels in that revela- 
 tion of his Mind and Will to the JfraeUtes, in which are 
 contain'd the Laws by which they were to be gover- 
 ned. 
 
 An Angel of the Lord fpake to the Prophet Elijah, 
 2 Ktn. I. 3, 15'. an Angel was fent to Darnel, to make him 
 to underltand the Vifion, Chap. 8. 16 an Angel was fent 
 to the Prophet Zechary alfo, to inftrud him, Chaf. i. 9. & 
 2. 4. And fo, no doubt, were there Angels fent to the 
 other Prophets of the Lord, tho' noexprefs mention be 
 made thereof: What was reveal'd unto them in Dreams 
 and Virions, was by theMiniftry of Angels ; moft of their 
 Revelations they had this way. 
 
 1 know it will be objeded. That all thefe Inftances 
 are extraordinary, and no fuch things may be expeded 
 now. 
 
 To which I anfwer. I grant fuch fenfible Communion 
 with Angels is extraordinary, and unufual now. For God 
 to communicate his Mind to men by Apparitions of An- 
 gels, by audible Voices, by Dreams and Vifions, as in the 
 foregoing Inflances, is not ufual now, thefe things are ex- 
 traordinary. But there is a Miniftry of Angels (in a more 
 infenfible way j that is ordinary, as hath been prov'd^and 
 whereabout this is converfanr, the Inft ances I have allcdg'd 
 do (in part) (arisfie us, and that is all I produce them K)r, 
 namely, to ftiew that Angels are made ufe of to propa- 
 gate the knowledgofGod. This appears to be one part 
 of their Bufinefs with Men, by th^: loregoi.ig In(hnces. 
 
 SECT. 
 
^^ A Vifconyfe of Afjgelsy 
 
 S E C T. IL 
 
 BUT you will ask me^ What that is which Angels do to* 
 wards the promctwg of the Kmwledg of God ? 
 I anfwer : Whac they do is either r/icdutelj by others, 
 or immedtatelj by themfelves. 
 
 I. Mjch of what they do Is medtatdy by other?, even 
 by men who are c^ll'd to p:each the Word of God^ or 
 have ability to inllrud others. As God has commanded 
 all Chriliian People to edifie one another, according to the 
 Giic of Knowledge which they hive rcceiv'd ; (b hath he 
 appointed a ftanding Miniftry in the Church, who are in 
 an open way to preach the Gofpel of the Kingdom. An- 
 gels preach not the Gofpel thus themfelves, but itis a part 
 of their care that Men be taught, and well taught, by (uch 
 as are thereunto call'd and fitted. Now God impioys 
 Angels, r. In providing good Teachers for Men. 2. In 
 protecting and defending them. 5. In adifting and help- 
 ing them. 4. In deteding Seducer*. 
 
 FirH^ He impioys Angels in fro'vulmg good Teachers for 
 Men, indireBmg the Teachers to them, or directing them 
 to the Teachers : Of this we have many Inftances. 
 
 An Angel direded Vhilif to take his Journey toward 
 theSouthj that he might meet witk the Eunuch, to inftru6t 
 him in the knowledgof Chrift, Jth 8. 26, 27. An Angel 
 mov'd Cornelius to fei^d for Feter^ to teach him the fame 
 nrecious Knowledg, Acls 10. And Paul was by an Angel 
 diredled to go to Macedcnij^ to preach the Gofpel there, 
 A^i 16. 9. 
 
 There was fomewh.u extraordinary in thefe InQances, 
 but when it does fo frequently happen that Perfons (Grange- 
 ly meet with Miniflers nnd Means by which they are con- 
 verted, when no fuch thing was intended or thought of; 
 (^as OnefjmTfs^ when he ran from his Mafter Philemon, and 
 was wandiing, chanc'd to coniC where Paul was preach- 
 ing, and was converted by him) when (I fay) this lb fre- 
 quently happens, every ^ood man will acknowledg herein 
 a fpecial Providence of God : And how can we reafbna- 
 bly queHion the regency of Angels ! crein, when they are 
 
 (he 
 
their Nafnre^ ^ff^^^y ^^^-^ Miniji^y. i tj ^ 
 
 the ordinary Iniiruments oi his Providence, and wc re.\d 
 tliey have been fo often imploy'd extraordinarily in (iich 
 Errands, and when we are wichal well afllu'tlj that Devi!s 
 are a<5tive to hinder Minifters tiom going v.here they may 
 do good ? as i^ clear in Faul^ who (ays, lie often would 
 have come to the TbeJJ'alonians^hut Satan hhjdred him. This iXncf. 2. icJ. 
 was no vilible OnooHtion made by the Devil, Paul would 
 not have been hindcr'd by a Dtaholical Apparition forbid- 
 ding him, but have gone lb much the looner • there w la 
 no luch thing in ir, but the Devil was (ecretly and unde - 
 hand a means of laying (ome bufineii crotheriq his way, 
 that did hinder him> as now al(o it happens ih.r men arc 
 hinder'd : and if Devils do hinder Mii:T(lcrs Ji)Ic:n!;b!y, 
 Angels do further them. Thus they promote holy Kr.ow- 
 ledg by bringing Men to the means, and by br'nging the 
 means to them. 
 
 2. God does by Angels preierve and keep good Mini- 
 fiers out of the hands of Fer/ccutors, that leek to lupprefi 
 them. Good and faithful Miniiiers have mo.c Enemies 
 than others have, and are more fought i^fter in bad times, 
 and they are the prime Inftruments of advancing and pio- 
 pagating of the knowledg of God : There is no knowing 
 and believing without hearing, and no hearing without a 
 Preacher,asthe Apoftle realbns •, let Preachers be taken oft^ 
 and Knowledg muft needs decay. Wherefore, while Angeis 
 encamp in a (pecial manner about luch, anil keep ihem, 
 (as indeed they do) they this way may be laid to be pro- 
 moters of holy Knowledge and contribute to the propa- 
 gating of it. Now many Instances may be produc'd or 
 good Miniiiers ftrangely preferv'd, and that by the agen- 
 cy of thefe Heavenly Keepers; 1 Ihall relate only one Hi- 
 ftory, which is indeed wonderful, and is reported by 
 many great Divines and others of unquefiionable credit : 
 'Tis of one Grynaits^ a German Divine, a learned r.nd hcly 
 man ; He coming trom Heidelberg to Sfire^ and going to 
 hear a certain Preacher in that City, that did then let fall 
 fbme erroneous Propofitions of PopiftiDodrine, was there- 
 at greatly offended^ and prelently went to the Preac'ner, 
 exhorting him to abandon his Error : The Preacher 
 feem'd to take it well, and pretended to be delirous of 
 
 fome 
 
1^6 A Difccmfe of Angels^ 
 
 fomz further Difcourfe with kirn, and Co (hey parted. 
 Grytiam gozs to his Lodging, and reports the Pafl'ages of 
 the late Conference to thole that fate at the Table with 
 hinij amongft whom MdanBbon being one, he was cali'd 
 out of the Room to fpeak with a Stranger newly come in- 
 to the Houfe ^ and going forth, he finds a grave old man^ 
 of a goodly Countenance, feemly and richly atcir'd, who 
 in a friendly and grave manner tells him, That within 
 one hour there would come to their Inn certain Officers 
 to apprehend Crp^w, and to carry him to Prifon ; wil- 
 ling him to charge Grynam with all poflible fpeed to fly, 
 and requiring iVfJ.?w(^/6o» to fee that this Advantage were 
 nor negleded; which (aid, the eld man vanilh'd out of 
 his fight. Inftantly MelanBbon returned to his Company, 
 related the words of this itrange Monitor, and haften'd 
 Grynam away, who had no fooner taken Boat, but he was 
 eagerly fought for at his (aid Lodging. No doubt this 
 was an Angel, which God fent to deliver this godly Mini- 
 fler from his Perfecutors. And after this manner, by the 
 miniftration of Angels, have many good Minilfers been 
 preferv'd, to do the Church more fervice, in promoting 
 the found knowledg of God. 
 
 3. What Helf and Jjjlfiance Miniflers have from Angels 
 in the performance of the Duties of their Fundion, we 
 cannot certainly tell: But this we know, and 'tis worthy 
 to be condder'd, that Minifiers find themfelves in much 
 better frame for their Work at one time than at another, 
 and their miniftring both in Prayer and Preaching is not 
 alway according to their Preparations beforehand •, they 
 have prelent afliftances in their Work, and why may not 
 Angels be fuppos'd to be us'd of God to give thofe affiftan- 
 cesto them, and toput more fpirit,warmth,and promptnefs 
 into them , when we read, that an Angel firengthen'd 
 
 Dan. II. I. DariifSy^nd when Angels have fuch power (as 'tis confefs'd 
 they have) on the Humours of the Body and the Spirits, 
 upon the advant^gious motion of which fuch performan- 
 ces very much depend ? 
 
 4. Angels are often implov'd in detecting of Seducers^ 
 and fometimes cutting them off, at leaf! defeating them, 
 as th^Egyftian Sorcerers were by what ikftj/ej did. Seducers 
 
 are 
 
their Nature^ Office and Minijlry. 137 
 
 are great hinderers of found Knowledg, and they hive 
 many Arts to bring their Perlons and their Doctrines into 
 repute, even as the Egyptian Sorcerers us'd their Tricks i:p- 
 onVbaraoby to harden him •, but Mofes w^s afTifledby (ome Exod 7. 
 fupernatural power to detect their Fraud, and wholly to 
 overthrow their Defign. 
 
 Thus Angels work meJtately by others, to the furtherance 
 of the Knowledg ot God. 
 
 SECT. Ill 
 
 SEcondly, They do much immedtately by themlelves in 
 promoting of holy Knowledg : They do not only 
 excite, and encourage, and aflid others to teach and in- 
 ftru<5t, bat they have a way of miniflring ln[lrutiiim tt em- 
 felves. They can come to us, and fpeak to us, [ho mod^, 
 in their manner, when there is no Apparition or audible 
 Voice. Angels have often intruded men in a fenfiblc 
 way, both by an audible Voice (as appears in fome In- 
 llances before produc'd) and by Writing alfo ; as BeljJjaz,- 
 z,ar was warn'd by a Hand appearing and writing on the 
 Wal, MENE MENE TEKEL UPHRASIN. Dan. 5, 
 But this is not ufual or ordinary now : They do more or- 
 dinarily inftrud men, not by the outward Senles^ the Eye 
 or Ear> but by the tnward Senfe oxVbantape working there- 
 upon, and upon the Images of things there receiv'd and 
 kept. Thus they reveal thiigs to Men inVreami : Jo/epb 
 was iiiform'd in a Dream of the lawfulneis and fitnels of 
 his taking home of Mary his efpous'd Wife to him. Now 
 in Sleep, you know, all the outward Senfes are bound up^ 
 nothing can be then receiv'd by them, bur yet many things 
 may (even thcnj be reprefented to the Mind, and Angels 
 can reprelent things; to the Mind, and fpeak to Per(ons ai 
 intelligit>ly as by an audible Voice, by working on the In- 
 ternal Senfe, liirring up and moving the Phantafms or 
 Images of things there kept. 
 
 When we are waking, and do fee and hear things, there 
 are certain Images of thofe things receiv'd, and prelerv'd 
 and kept in the Internal Senfe or Phantafie : Now Angels 
 can apply themfelves to the Phantafies or Imaginations of 
 
 T men. 
 
I ^S A Difccurfe of Angels^ 
 
 men, nnd make what ufe they pleafe of (uch Images as 
 they find there, and by that means have the advantage of 
 reprefenting to the Mind whatever they lift in a man- 
 ner. 
 
 And this they can do whether Men be deeping or 
 ^ a. . waking; what Images they find in the 
 
 teS:-f.- "cf o^o" "u?a"b In'-n^l Senfe, they can movent plealure , 
 /ingelo formas rcc<rntcs 2c no- They cannot put new things into ir. (uch 
 vas , illi cnim utuntur prajfen- things as were never there before: Thty 
 ^^^"^- cannot make a man, born blind, to d;eani 
 
 ^ M" . «- , or to conceive of Colours, and of their 
 
 Non pvOliunt uUa VI erticerc ut ,./r l i ^ 
 
 cxcusnatus aliquid fomniat de differences ; but ih-y can make raie com- 
 
 coloribus: aut Surdusde Sonis. pofitions and deductions o\ the Images that 
 
 i^t*r. y>^)^inSam. p. i6(5.a. they find there, for the offering of what 
 
 thcj pleafe to the Mln I : Even as a Primer 
 (fays one) fets his Letters together in Words and Senten- 
 ces, to reprelent what he would have to be read. 
 
 That Angels can and do both thefe ways fpeak unto 
 men, cannot be denied, when malignant Spirits or Devils 
 ('tis clear) do fo. They have fometimes vifibly and ex* 
 traordinarily appeared to deceive men, and to hinder holy 
 Knowledge and they do tuoiQ ordinarily, in a f^cret and 
 infenfible way, wo;k to keep men from the knowledg of 
 the Truth : For this we hive plain t&flim ny of Scripture, 
 ;2Cor.4. 3, 4. 2/ our Gn^el be hid (fays the Apofile) it is hid to tbem that 
 are lofi, in v^hom ihc God of thu World haih blindtd the Eyes 
 of them tha! belie've not^ U[i the light cf the 'gloriom GoJJ^el of 
 Chrift^ who is the Image of God^ jhould JJji?je ii?}to the??}. He 
 blinds mens E es; lie put ic into the Heart o^ Judas to be- 
 tray his Mafter ; an he put it into the Heart o^ Ananias 
 and Sapfhira to Jye unto the Holy Gholl : He is ttiai Ene- 
 my tliat lovw-'d Tares in tiie Field, while men flept, that is 
 fecretly inllilnng erroneous and corrupt Principles into 
 the M^'.ds of Men. 
 
 Now, ifthe Di:vil can, and does do this, no doubt the 
 holy Angels can do 3s much to promote holy Knowledg 
 as Devils can to hinder it ; they have as much power to 
 enlighten Men, as Pevjls have t(^ biit:d them. Angels have 
 like accefs to the Minds of n»en renewed by the Grace of 
 God, as Devils have to the Minds of unconverted Perfons, 
 
 and 
 
their Nature^ Office and Mifiijiry. i ^p 
 
 flnd have no lefs power to help, iHah tliC other luvc to 
 !vj c ^ Mid as il.cir po^ver is no Vzis, fo neither is their 
 Will; they fiavs as ;-^reac a mirxd to piomote Knowled^^ 
 as Devils have < o opp .fj ic ; the Angel. love is n<> lefs per- 
 fect thnn iith:: Devils Malice : And luow unreafonabie is 
 it, ro quellion Godb mik'ng ufe of them, when ihey arcfo 
 abb and willing, and when 'tis granted he p^rmics Devils 
 to oppoff. 
 
 SECT. IV. 
 
 SOME perhaps will fay, God has referv'd the honour 
 of this Work of i^-'j^drd fere: TeachtTtg to his Holy Spi- 
 rit , which hc[ias pro.^is'd to them that do believe. 
 
 To this I --nlwer ^ i. God's Promife of the Spirit does 
 not luppofehi? laying afide ail means, to work immediate- 
 ly bv it : He appoints the agency of means notwithdand- 
 ing, in lubfcrviency to his Spirit. Tho' God gives his Spi- 
 rit, yet tie makes ule of a written Word, and of a preach- 
 ing Minirtry ; and why not as well of invifible Tea- 
 chers ? 
 
 2, Our afferting of the Operation and Agency oi AngeU 
 in and about the teaching and inftrudingof Men, can no- 
 thing d-rogare from the Honour of theSpiiit, becaufe An- 
 gels work only \nfub ordination to the Spirit, and in another 
 way, mucli inferiour to the way of the Spirit. We muft 
 (I grant) be very careful we do not afcribe any of the 
 proper Work of the Spirit unto Angels, I (hould be loth 
 to be guilty of fo doing. 
 
 The Spirits working in teaching Men, is in another* 
 higher, and much more inward way : Angels can but pre" 
 fent things ro the Mind, and fo teach but as one man 
 teaches another ; they have a nearer way of accefs ro mens 
 Spirits than one man hath to the Spirit of another, yet they 
 cannot operate immediately on the Mind, nor can they 
 heal the debility aod indifpofition of it, as the Spirit 
 does. 
 
 T 2 All 
 
140 A Difconrfe of Angels^ 
 
 All the difference that is between the Angels fpeaking 
 
 ^ ,. . . n A ^^ Men, and Mens fpeakina to one ano- 
 
 Concedi etiam potcfl quod u^ • \/t« l r P r . 
 
 licet Dei peculiarc fit, lumen ^^^^ ^^^ ^^^ "^^e lomewhat a lurcher 
 
 fidei, be if,nem chariratis intun- way about, they can apply themfelvcs but 
 
 dere mentibus humanis : tamen to the External Sevfes^ to the Eye^ and to 
 
 ut miturcxternominifterioho- ^^^ ^^^ and by thele affed the Inward 
 
 illuminindas,&adpictatemex- Sen (e from which the Underftanding 
 cirandam in Voluntatibus illo- takes things: but Angels can immediately 
 rum, (ic etiam utitur invifibili apply themfelves to the Inward Senje, 
 :U intcrno mmiHerio Angelo- jsj,^ j^e way of the Underdandine's re- 
 rum. Conccdunt Scholaltici id _ . . »l« ^ • / 1 r \ l • 
 heri 5. Per remotioncm impc- "iving things is (fas they fay) by turning 
 dimentorum, per excitationem to the Vhantajms or Images ot things in the 
 ^ ordinationem Piiantafmatum, Phantafie : When the Images there are 
 per commotionem PaiTionum formed and fet in order, the Underfland- 
 debitarum, &c. Vav^mnt. .^^ ^^^^^^^ ^^^^^ ^^ ^^^^ j^ reprefented to 
 
 it : Now the Angels can fet thefe Phan- 
 tafms in order, but not immediately work on the Under- 
 fianding. 
 
 In the aforefaid manner both good and bad Angels 
 fpeak to us, infenfibiy fuggefling many things to our 
 Minds, and therefore we have reafon to be very careful 
 what Impreflions we receive by our Eyes and Ears ; for 
 if they be evil, they give the Devil great advantage ; but 
 if they be good, the holy Angels will have the greater ad- 
 vantage to converfe with us, and tofuggeft good things to 
 us : Of which more hereafter. 
 
 Now all that the Angels do in teaching, being but to 
 reprefent and offer things to the Mind, they are but Inftrw 
 menti of God^s Spirit, and not by themfelves fufficient 
 Canfes ot Inward I Hum mat ton. There is more neceffary to 
 the iliumiaation of the Mind than the bare propofing of 
 things to ir. There is by the Fall a weaknefs and indi- 
 fpofition come upon the Minds of Men, dlfabling them 
 to difcern and perceive the things of the Spirit, when fuf- 
 ficienrly propos'd ex parte Obje^ty this mufi be heal'd and 
 remov'd : And 'tis this Davtd prays for, VfaL 119. 27. 
 Make r/^e to under (land the way of thy freccpts. This God's 
 Spirit only can do, Angels cannot hide the blindncfs of 
 the Mind ; nor cui they make men to underfland : What 
 they propofe to rli^ Under flandwg is not always receiv'd by 
 
 it : 
 
their Nature^ Office and Minijlry. 141 
 
 it : When the evil Spirit (aid, that I^e woald be a lying 
 
 Spirit in the Mouth of Ahab\ Prophets, God fays, 'Ibou ^ Kin. 22. 22. 
 
 jhall prevail ; that is, ffci) S C/wcr^J Vhantajma ciuod objictes 
 
 movebit, The l^hantafm which thou jhilt let betore him 
 
 fhall mv)ve: Kow it ihail ; but here is fuppos'd that it 
 
 does nof: aU'ays fo : But tho Spirit oi God docs ever ttTc 
 
 dually move the Miiid to receive wh^t is propos'd, when 
 
 comes to enlighten Men. Wherefore God*s Spirit is the 
 
 prime Efficienr, Angels but Subordina;e Initiuments of 
 
 DirincKnowleug. 
 
 SECT. V. 
 
 THere are fome which we mufl alfo labour to fatisfie 
 here, that leem to be of the mind, that whatloever 
 nfe God did make of Angels, as Teachers under the Law 
 before the coming niChnff, yet now under the Gejpel this 
 is no part of their Office, God having promised hisPeopfe 
 now a better Teacher, even his own Spirit, which alfo is 
 promised as a peculiar B'eding of thefe 
 
 times ; as may be feen in feveral p'aces I'^'J^' '^' , Jf'^ '• '^v'^' 
 cr • AJL ft- 1 icch. 12. I. Joh. 7. 29. 2 Cor. 
 
 of Scripture. And the enUgbtmng and ^.g. 1^.54.13.3011.6.45, 
 teaching of the Saint i under the Gofpel is 
 ever attributed to the Spirit of God, and no where unto 
 the Angels. Yea, tho' the blinding, and delud-ng, and 
 tempting Men to Evi', be in Sjripture offcn alcribM to 
 malignant Spirits or Devils, yet whenever the ctJtgbtnwgy 
 and teaching, and mo'vmg of Men to good is fpoken of 
 there is never any mention made of Ange's, but this is 
 ever afcrib'd to (he op^ation of the Spirit ; See the follow- 
 ing Texcs, I Ji^b. 2. 27 I Co>-. 12. 8, 9 Rum, 8. i^. 
 1 C'jt, 3. 10, II. And the Apol^le feems plainly to aflign 
 this as a main difference between the Law and the Gcjhtl^ 
 That tht Law VJas received by the dtjj.ojition of Angels, and ^^' "7 ^i- 
 Ipoken iy them •, buc that the Go/pd waj ff:ck(n by Jejus Clrifi "^b- ^- 2- 
 him/eif] and was the mmtfirattun nf the Spirit tn an eminent -Cor. 3. 8. 
 manmr, and becaule it belongs to the Spirit to te^ch the 
 knowledg of it. Wherefore after i\\^ Ajcenficn of Chrif^ 
 before the Apolfles were to go forth to (ettlcthe EvargeU. 
 €al Churches, they had the Holy Gholt peered out upon 
 
 them, 
 
^4^ ^ Difcourfe of Jrigcfj^ 
 
 the'tn, fo fit tliem forif. Moreover, the Apnffle compi* 
 rrng (h^/./»^ and Go/pely does prefer the Gofpd for this 
 rcalbn, 7;iz,. kcjufe tt was lj>ckm by Chrift himfclf, and by 
 his ApoftUs, who were fiJ'G with the Holy GhoO, whereas 
 ibe Law was fpoken by ^fJgcls, Heb. 2. 2, :;. adding, *v. f. 
 ThAt uT?to ihe Avgels he bath not put in juhjeclion the M'crld to 
 come, i. e, the Gofpel iluce, as oppolbd to the Jewifn ibte 
 under the Law. So that ic fsems that the Church now is 
 not under the Miniflrv and Difcipline cf Angels, as the 
 Jewifh Church is fuppos'd to have been. 
 
 To this we may add, Some Scriptures feem to fpeak of 
 the M> fiery of the Gofpel, as a Myftery that the Angels 
 were ignorant of, until it was revealM by God firft un^o 
 
 I Pet. 1. 12. the Church. The ApoftiePf/er lays, IVhich things the An- 
 gels defire to look into^ as not being tuily acqr.ainted with 
 
 Eph. 3.10. them. And PW faySj That unto principalities and powers in 
 Heavenly places^ i. e. the Angels, was made known by the 
 Church the manifold wifdom of God. So that, it ieems, An- 
 gels are Learners, rather than Teachers^ of this Know- 
 ledg. 
 
 I confefs, thefe Reafonings did a while make this matter 
 feem fomewhat difficult to me; but when I confider'd it 
 further, I judg'd it fufficiently clear'd in the following 
 Anfwer. 
 
 I. The Spirit of God was given unto Men under the 
 Law, as well as under the Golpef, tho' not in luch plenti- 
 ful manner. That which is promised is a greater meafuie 
 of it under the Gofpel ; but under the Law no man could 
 come to the (aving knowledg of God, without the help of 
 his Spirit : fo that God's Spirit did then alio work in the 
 Eled : Now the more plentiful giving of the Spirit under 
 the Gofpel is no neceflary fuperfeding of thd minifiry of 
 fuch fubordinate means as the Spirit u(es to work by ,• 
 wherefo.re if the Spirit did work by the miniitiy of Angels 
 under the Law, ("as is acknowledged) 1 fee no realon why 
 we ftould deny that he doth fo under the Gofpel alfo. 
 If the more plentiful meafure of the Spirit under the Go- 
 fpel, exclude the miniftry of Angel?, why ihould it not as 
 well exclude the miniflry of Men, and exrernal means .^ 
 But we find that, notwithdanding the plentiful effufion of 
 
 the 
 
then NjtHre^ Ojjice and Minijlry. 143 
 
 the Spirir, dx! mikes ulii ofexternnl mcms Oill, .1? of a 
 preaching Mlniltiy and Oidinances, and why not as well 
 of Angels? 
 
 2. My Te^xt fpeaks ofGt^f/r/wej, and fays, thnt even 
 then they arJ miniltring Sj^iriis, fenf forth for theHeirSof 
 Salvation^ ?rid there aie not a few Inflances of their mi- 
 rid: ing in Gofpcl times. It was afcer the pouring out of 
 the Spirit at tiie day of Pevtecofi^ that the Angel ipake to 
 Cornelius, AcL lo. :^. And another Angel diredeJ FW, 
 ^H. 16. 9. And John had all his Revelations by the mini- 
 flry of an Angel, Rez/. 1. i. Wherefore it is certain that 
 Angels do miniflerto the Faithful under the Gofpel. 
 
 g. Is it lik>;iy that the Angels, that are (aid to be fenc 
 forth to miniiter for the Heirs of Salvation, Ihould have 
 nothing to do about their Souls, when the S^lvafion of 
 their Souls fecms to be made the end of their Miflion ? If 
 it be for the Heirs of Salvation, as (uch, that they are fenc 
 foith, then 'tis to promote their Salvation. And Angels 
 are able to communicate chcmfeWes to the Spirit? of men, 
 fas hath been (hew'd) and if fo, they have not this Power 
 in vain. If they be able (ecredy to teach and inttrucSt men, 
 either they do fo, orchey do not ferve God with all their 
 might, which is Angels Duty as well as mens : They can- 
 not juftifie their Love to God, i^they icrve him not with 
 all their llrength, nor flicw their Love to men, uniefs they 
 do for them what good they are «ible. 
 
 4. 'Tis acknowledg'd that malignant Spirits or Devils 
 are permitted to blind, delude, and pervert men. The 
 Scripture attributes this Power to them ^ and ic appears 
 that this Power of theirs is cxercis'd not only on wicked 
 men, as Ephef. 2. 2. 2 Cor. ^. 5,4. but aiio on God's 
 Eledt and Sandified ones ; and therefore the A po file 2 Cor. 1 1.5. 
 wilhes the Corinth'tans to take heed they be not beguil'd by 
 Satan, and tells the Ephefiam^ that they were to wrcitltwith 
 tbs Rtikrs of tbs Jarktjcfif this mrld. Now, that God ^P^' ^' '^• 
 ihould permit Devils to go on with theii Work, andfurbid 
 good Angels to exercife their Power arid Skill, is not to be 
 imagin'd. 
 
 y. The working on i\\Q MinJ^ which, according to our 
 Hjfothefii^ is a{crib'd to Angels, being mjubordtnatan to rhi 
 
 5pi' 
 
1 44 A Difccurfe of Attgels^ 
 
 SpiTitj and in another and lower way of efficiency, it can 
 be no derogating from the honour of the Spirir, to fay, 
 God uf.s their miniftry, any more tlian to lay Heufes the 
 aCor. ^. I. miniftry of men, whom Paul calls coworkers wttb GoJ, 
 without any injury to his Honour. 
 
 6. The A po! tie's meaning Heh. 2. is no more but to 
 fliew the preheminence of the Golpcl above the Law, on 
 this account; that whereas the highefi and nioft noble In- 
 rtruments that were i \ ploy\i in giving the Law, and/i)r- 
 ming the Jewiih Church, were Angels, the Son of God 
 himfelf, who is above Angels, was imploy'd in bringing 
 the Gofpel to Men, and in ftrfl founding the Gofpel, or 
 Chriffian ftate. 
 
 The Author both of the Law and Gofpel, was the Son 
 
 r> Ti f:^ ■«/!•* * • of God : He fpake to Moles in Mount 
 
 CoUatio mftituitur non in eo ^. . , , * 1 • . 'i . c 
 
 qui locutus eft, qui in V. & N. "^^"^^^ ^^^ Angels wereimployd m for- 
 
 foedere idem eft, Deusfc. cujus ming the found of Words, and therefore 
 
 yerbum utrumque eft, fed in eo were the Miiiiflers of if ; but the Son of 
 
 per quern locutus eft ; quod in q,,^ ^.^^ minirefied in our Flelli, and be- 
 V. T. locutus eft per Angclos, l- /-ic u • xm- -n r l 
 
 bicautem per Filium. LiwAn ^ame hmilclf the prime MmiHer of the 
 
 Pol. S)fi. G#fA '^nd the fii ff ibunder of the Gofpel- 
 
 Scculura V. T. Angclis quo- ftate, but he was not fo of the La-u; and 
 
 dammodo fubjcftum erat, quia Jewiih Church-dare : and on this account 
 
 tl^'i^^V^lil^n™ r"""'^'' theGofpel ffate is (\id not to be fubje(5ted 
 tum,ac lubinae renovatum, am- \ 1 1 • • r n. c 1 * 
 
 pliatum.fancitumerat. At fe- ^^ Angel?, that is, it was HOC firlt founded 
 culum N. T, non Angelis, &:c. by them, but by the mm Chri/i- Je[us^ 
 v.PoliSyn. vi^j^q jg above Angels. The firft publica- 
 
 tion of the Gofpel was committed to him, 
 and his ApoRles that he imploy'd therein were immediate- 
 ly infpir'd by the Holy Ghofl, and aflifled to confirm their 
 Dodrine by Miracles wrought by the immediue help o{^ 
 the fame Spirit, in which refped it may be faid to be the 
 Miniffiy of the Spirit, and not the Miniftry of Angels. 
 To which I may add, that the Myftery of the Goipel, 
 which was brought to men by C^r//^ himfelf, and by his 
 Spirit in the Apolfles, is fuch a Myffery as cannot be fa- 
 vingly underdood hy any, nor can any come up tofiich 
 an lieighth of Heavenly living as is fuitable to it, walking 
 Worthy of Chrtfi^ without that prefence and affiftance of 
 
 the 
 
their Nature^ Office and Miniftry, 
 
 the Spirit, which is promised, as the peculiar Privilege of 
 Golpel time?. 
 
 But all this nothing hinders, but that Angel, m.iy flill 
 be made ufe of in promoting the knowledg of the Gofpel^ 
 when as Infiruments much inferiour to Angels, viz,, ordi- 
 nary Preachers, are (as all know) niade u(e of 
 
 7. Whereas it is uiged from i Vtt. i. 12. and E^hef, ;. 10. 
 that the Gofpel is a Mydery the Angels feems rather to 
 be Learners than Teachers of, I Anjwery They may be 
 Learners and yet Tenchers too. They may be Learners 
 of that M> fiery which from the beginning of the World 
 was hid in Gcd, but yet Teachers of much precious 
 Knowledge that fi(s and qualifies for the Knowledge of 
 that Myftery. They may know much of the Myltery 
 of Chrifi and be Teachers of iC; and yec be learning more 
 
 of that profound Knowledge. They might learn from 
 Chrifl: and hiis infpirea Apofiles, at the hrft Revelation 
 
 of the Gofpel, and yet be helpers of others in the attain- 
 ing the Knowledge of it fince. 
 
 Which things (lays the Apofile, i Vet. i. 12.) the Angds 
 
 defire to look into. The Greek Word 
 
 fignihes a reaching to fee a thing in 
 
 part ( at leaf} ) concealed from the 
 
 fight, as appears, comparing other 
 
 Texts where the Word is ufed. The 
 
 Angels did not know thofe things fo 
 
 well, but they did define to know them 
 
 better. So Grotius. 
 
 They were not ignorant (fays Ej^im) 
 
 of thole Myfterics, having revealed 
 
 much, of them to the Prophets, but 
 
 they defired to know them more fully 
 
 and perfecliy. 
 
 Indeed the Prophets which fpake of 
 
 tliefe iViyfieries, did not fully under- 
 
 fhnJ, but did fkidy and fearch after 
 
 the meaning of their own Prophefios, 
 
 as the Apoiile fa^s, z>cr. 11, and wh.at 
 
 they (pake was more for (he after 
 
 times of the Golpel, than for themfelvcs, a5 he fays 
 
 U Jcr, 
 
 45 
 
 n*e^H(;%^i. See Luk. 24. 12. Job. 
 20. 5. Defj^nat peuitiojem rei 
 contempIatio:.e;n. Be^a. 
 
 Scnfus efl, C<ihx- Ani;cli ipil antea 
 non perco;5nita,(um fumnio ^audio 
 nunc alpiciunt, An-elos proi\cre 
 per homines verus til HcbraoHim 
 Scntentia apud R. Ip.ul. de aiii;na. 
 cap. I. Gror. 
 
 Quamvis non i:norent An.eli 
 ha[?c mylicrij, ut qua per ipfos Pro- 
 pi ictis revelata fuennr, lila ramen 
 picnius dc pcrfeclius noicere cupi- 
 unt. EJi'ks. 
 
 Hoc maximum Evan;e'ii erco- 
 mium ell, quod thefaunm I'apicn- 
 tia continet, An^elis adliuc cl.:u- 
 lum &occu]^um. ditv. 
 
 Quantus honos hominum quod 
 hzc arcanj confrliaper iplbi;, m-xi- 
 me Apoftolcs ^^^s in notefccrc 
 Anj^clis voluir. G,o(i:tf. 
 
I ^g A DifcoHrfe of Angds^ 
 
 'ver, 1 2. Not unto tbewfelves, but unto us did they minifitr 
 theje things. They themfelves underdood little compara- 
 tively of them. And tbije things (fays he) the Angels dejire 
 to look into] So that neither il:e Prophets nor the Angels 
 neither, did fully underftand thofe things, till the Gofpei 
 came to be preached, tho' they had fome Knowledge of 
 them. The rnantfold wijdom of God, 
 /T;^;. 3. 10. Senfus q. d. ut pate- ^ ;^^ , ^^ was never known to the 
 hit etum maximis An^clorum or- W \^ ^r ^ \ « * 
 
 dinibus id quod ante&^ipii 6l Pro- i^ri-phets (iavs Grottus) nor to the An- 
 phetx' ii^norarunt, Deo illud confi- gels of the highelt Older, not to Prin- 
 iium apud fc retinente. Grot. Per ci pel ii ties and Powers, till the Gofpel 
 EccJcfumdocememiddtperApo- came to be preached. And he<ays, 
 ftolos, qui hoc pafto non tantum .1^1 a ai rr \. ^ 
 
 hominumfed.tumAnizciorumdo- ^^^^^ '^je Apoilles Were Teachers noc 
 
 ftores ac magiilri fuerunt. q. in only ot men, but ot Angcls too. HoW- 
 
 EjUo. &vQr Calvin likes not their Speculation. 
 
 Hinc colligunt interefte concio- ^^^^ fay, That Angels frequent the 
 
 nihus Anselos, ut communitur no- ^, •'^A/r li- l c 
 
 bifcumrroficiant,Speculatioeftpa- Church Allemblies to hearSermons 
 rumfirau. Calv. there, that they may profit by them as 
 
 we clo. No doubt Angels know how 
 much more than the ablell ordinary Minifier ever did, 
 and ib can be helpers to the mod knowing Perfons. And 
 fo much oi the firfl: good that Angcls are Inftrumentsof 
 conveying to the Souls of men, 
 
 SECT. VI. 
 
 2/7, A S Angels are im ploy 'd as Tf^c^fr J, fo alfb as A/o- 
 Jtx, mton : They work not only on the Underftand- 
 ing, but on the Will and Affedions alfo. On the Will 
 CI (ay^. but yet not fo as to ncceflitate it, but only in- 
 cline if, as n^all be (hewed. They do not only fhew to 
 men what is good, but advife and move them to ir. 
 They ohen inftill good motions into men. 
 
 We know malignant Spirits or Devih, are bufied in 
 temp:ing Men to fin, they are alway woiking this way 
 Ephcf. 2. 2. Jn the Children of Dilobedience. They are acknow- 
 ledged to have an hand in mod of the wickedneflcs that 
 ase wrought in the World. Twas (he Devil that moved 
 Eve to take of the forbidden fruit, and that put it into the 
 heart of yW^i 10 betray his Mafter. 'Twas he made 
 
 Ananias 
 
their Uatnre. Ofice^ a7idMim(iry. \ 47 
 
 yinanias to come wich a Lye in his mouth to the Apofl'e. a^j 5 5. 
 Now as Devils incline and tempt unto Sin, (o Angels 
 excite and quicken, and incline (o that which if good. 
 
 All good men look upon then'»(elves ss obliged tu do 
 what they can this way. They are commande^; to watch Htb. 10. 24. 
 over one another^ to provoke cne another to Love avd gcod 
 works : And fuch as are taithful will do lo. Now i; good 
 men will encourage and promote Holinel's what they c:^, 
 (urely good Angels will do lo too. 
 
 Thele invifible Angents are fno doubt) in their way, 
 more bufy and a<5live than the bell men are in theirs, as 
 their Love c?nd Zt^alis more ardent thati theirs. 
 
 We read how Angels have been o£en fsnt by God in 
 monicory MelTages, to encourage and excite to worthy 
 and gracious Actions. An Angel was fent to admonilh 
 and move Hagar to return and be reconciled to her Mi- Gen. 1^.9,10. 
 ftrefs, when in a pec and difcontent fhe had left the 
 houfe. An Angel ftirred up the Ifraelttes to Repentance, J"^g- 2. i, 4. 
 and made them weep abundantly. Some thirk it was 
 fome Prophet that preached Repentance to them, But 
 the Text fays it was an Angel. An Angel was fenc to 
 Dartui the Meda to promote that noble Work he had bt- C^d. ii. r. 
 fore him, the Jews Liberty, and the building of the 
 Temple. The Angel fays, alfo /, tn the fir fi year of Da- 
 riui the Mede^ even 1 flood to confirm and to ihengtben htm. 
 He did fecretly excite him, and contributed to the flea- 
 dinefs and ftrmnefs of his Refolution. An Angel encou- 
 raged Gideon to undertake the faving of ^[rael out of (he Judg. 6. 12. 
 hands of the Mtdtamtes^ a noble but hazardous Attempt. 
 When Jofcfh was about to put away Mary^ he was admo- Mat. r.ic,2c. 
 nilhed of an Angel to take her home to him. 
 
 Thus does God ordinarily imploy Angels, though not 
 in (uch a (enfible vvay, as in (ome of thele Inflances I.e 
 did. 
 
 The Devils rempt men to evil mediately, by laving 
 templing Objeds in their way, and by off;:ring occaHors 
 and opportunities of finning, as they did lay the H^edge 
 of Gold^ and the BahylontfJ) Garment in Achans way, and t^q, „ ^ 
 expoled Bathfljeha naked to David's view, and procured 2 Sam. 1 1 2. 
 Judas a Proffer of Money to betray CbriH, In like man- 
 
 U 2 ner 
 
1 48 A Dijconrfe of Atigels^ 
 
 ner the Angels move men to gootl actions, by fitting them 
 with fair opportunivies, and inviting advantages. But 
 this is not all. They work aUo more immcdtatd) : And 
 as Devils have acceis to mens Souls, and do inwardly 
 move and incline rhem to evil (as was noted before con- 
 cerning JiiJai, and others) fj likewife have Angels ac- 
 cefs rn inens Soi.ls : An/Z'-ls can work on the humours of 
 the Body, and the Spirits, in and by which the feveral 
 Vajjions do ad and 11 ir and fo can tiir up and heighten 
 the Affedions, Love, Joy, Fear, De/ire, &c, and thefe 
 Affedions or P.)iIion5 do very much incline and fway 
 Boni Angeli the W;ll. Good A ^els (fays Mr. Baxter) can much help 
 yoluntatem ^j^^ "^\\y buc to p^xdetermine ic by any necciricacine mo- 
 turn por.unt, ^^^^i ^"^y #innot D^jviIs cannot enrore any one to ^\ni 
 pradctermi-' they c^n but entijc ^'nd allure: So neither can Angels 
 nare autcm efficicioL.fly move Or urn the Will to good, but they 
 "'ff'-^^rT' ^^" ''"^^^ good Motion- md fuggeft good Thoughts, and 
 i^lj(!r'*fj.^oy" prefbthem wih fuch ca neltnels and frequency^ that the 
 poiiunt./^f^/;. Will is often preva'led with. 
 
 7'/'«?o/. Motions come lometi - es with that Strength that they 
 
 are as a Voice to men. The things leem to be fpoken to 
 them. Go pray to God. Go vifit (uch a fick Perfon. This 
 is the w.iy, walk in it. Sudden (Irong Impreffions men 
 fometimeshave^no'^ knowing whence they come, and they 
 are often caufed by thefe inviiible Agents. What heed is to 
 hz given to futh Impreffions,(ha\\ beflicw vd in the next SaBton, 
 But this muO carsfally be*noted ("which has been be- 
 fore hinted) tho' Angels be very helpful to men, in fur- 
 thering the Knowledge of God, and holy pradice; yet, 
 as they cannot immediately affcjcft the Underflanding, {^q 
 zi to make it to receive, and afT^nt to a Truth^ (o nei- 
 ther can they move the Will fo as to determine it to this 
 or that thing. The Will has a Power under God to de- 
 terminen felf, bur no Power witbiut it (but the Poiverof 
 GodJ can determine ir, or move it by a neceffitating 
 Motion. In Converfion it is God that does gracioufly in- 
 lighten, and elTedually incline the Will to that which is 
 good. So that (obferve) over and above all that is done 
 by the Miniftry either of men or Angels, this Divine fu- 
 pernatural Operation is abfolutely necelTary unto Reno- 
 vation^ 
 
their Nature-^ Office and Minijiry. \j\^ 
 
 vatioftj and the Glory and Honour thereof belongs to 
 God, and mud ever be given to him alone. 
 
 And this which hath been faid, may (erve to convince 
 thofe ('that their Plea is not good) wl^.o would fun ex- 
 cufe themfelvcshom blame, when they do wickedly, by 
 calling dll the fault on the Devil that tomp's chem to ir. 
 The Devil was hufy wirh me, or I would not have done 
 it. What a forry Pica is this ? The Devils ioliciting^ 
 (one would think) fliould make ^hee the more to abhor 
 the Motion. But there are Two Reafons proving that 
 thou art inexcufable, tho' thou be tenpted. i. Becaule 
 fas was noted befirej Devils cannot force any to fin, 
 they can but perfuade and alluie. 2. Good Angels are as 
 adive to keep men from Sin^, as the Devils ar« to draw 
 into it. God has ^j. lefi thee to the Power of malig- 
 nant Spirits, withoLU any gu.trd. God never leaves any 
 ^o, till by their VVi^.'^uliiefs chey provoke him to ic, and 
 then he does judicially give men up to Satan, and to his 
 Delufions, as Rom i. 21, 24,26. and zTheJJ',!, 10,11, 12. 
 But ordinarily 'tis oth^irwii,:. Therefore )our Sin mud 
 lie at your own door. You are more complying with 
 Hells Agents, than with God's, and shat is the reafon 
 you do amiis. 
 
 SECT. VII. 
 
 SUppofing fuch an Operation of Angels on the minds 
 and hearts of men, as is fu^gcfted in the Two pre- 
 ceding Se^tionsy it will (in the f^ext placo) be inquired, 
 what heed ts to he given to fuc/j impnJJJorjs and mot tons , as 
 men do at any tirne meet with ^ \c muit be confclLd, that 
 it frequently happen-, that men nave very irrong ^nd un- 
 accountable Impiedions on th-jii Spirits, whi^:h thev 
 cannot eafily relili •, the Quellion is, what re>»ard is to 
 be had of^hem, and whe.'her a Man may certainly know 
 whether they be froin the Holy Aarels or no ? 
 
 To this lanfwer, \. No doubt th.? Pruphets and Holy 
 Men of G d_. that had of o-d Revt'ttions from God, by 
 Angels, had certain Knowlec're that they w^re the Holy 
 Angels of God that inwardly fpake to them, and moved 
 
 them : 
 
1^0 A Difconrfe of AffgeJs^ 
 
 them : But what were the 7c;i^»W, the Signs and Tokens 
 by which they knew the Lanpuip^e of Afig^ls frmi De« 
 lufions, I think no Mortal Man now can \:ll This we 
 may be aflured of, we have a mofl: inf^'i.ble Rule of Faith 
 and Ltfe, which is delivered un'o ns in cSk Holy Scrip- 
 tures, which being now perfeded, is iufficienc for our 
 diredion.in trying ol' Spirits. To the Scip.ures, and to 
 the Analogy of Fairh, we are fenr, for anfvveiing of 
 doubts, and trying 01 Spirits., as ro a mofl con^ple.u and 
 inialiible judge. AH Scripture is gfucn by hjpiratton of 
 2 Tim. 5. i^iQod, and ts profitable for Dothine, for Rtproaf] for Corre^ion^ 
 ^^* for InfiruEiion in Right eoufnefs. That the man of God ynay be 
 
 perfcB i throughly furnifhed unto all good works. There needs 
 no Supplement any o:her way. Search the Scriptures, 
 Joh. 5. 59. (^ays Chrii'O theytefttfy of me. For (b doing the Berefin\ 
 Afts 17. II. were commended, Ife have a more Jure word of Prophecy^ 
 ^ T h* V'^* W^^^^'^W'^^^ /^ '^(^ ^^^^ that ye take heed. Bdo'vcd, heltcve not 
 ^ '^' ' every Spirit , but' try the Spirits whether they be of GoL To 
 Ifa. 8. 20. ^^^ LaWy and to the Teftiryiony, if theyjpeak not according to 
 Rom. 1 2. 6. this wordj it is becaufe there is no light in them. Let us pro- 
 phecy according to the Analogy.^ or Proportion ef Faith, In 
 the Scriptures we have fuli Diret^lion, and to this only 
 are we to give heed, as unto an adequate Rule of our 
 Faith and PracSlice. We muO not entertain, or liflen to 
 any Suggeftions or Motions which are not confonant 
 with this Rule. For (fays the Apoiile) tbo' we or atj Angd 
 Gal I S. f^^^ Heaven preach any other Gofpel unto you, than that which 
 we have preached unto you ^ let him be accurfed. 
 
 2. The Miniftration of Angels now, tho' it be fure, 
 yet it is ordinarily infenfible, and lo little is diflindly 
 known of the manner of their applying themfelves to us, 
 that we cannot ordinarily know when 'tis an Angel that 
 fpeaks to us : Nor is it lo much our concern ro enquire 
 after that, as after what it is that is fuggefied. We may 
 have ftrong Impreflions on our minds, and be utjceriain 
 whence they come, whether they are the tff'edi of Phan- 
 tafy^ or Melancholy, or be cauicd by fome fuperna':ural 
 Agents ^ and if by their fuddennt^fs, fhangenefs, or 
 ftrength, they feem to be caufed by (ome Spirit, yet whe- 
 ther it be a good or an evil Spirit, that we have no way 
 
 to 
 
their Nafhre^ ^]^^^5 ^^^ MiNiJlty. i ^ i 
 
 to know but by the m.utcr or tendency of the Im- 
 preflTions themfcjlves. 
 
 ;. Seeing Angels nre maJe ufe of to faggefl things to 
 the mind, and to move and incline to good, when we 
 have hints and Intimations of ihings deeply impiinred on 
 our Spirits, and Impulles and Motion?, the(e a e not to 
 be wholly neglcded and flighted, rho' we cannot cer- 
 tainly tell whence th^y come; but we ought to have due 
 regard unto them, thac is, (o far (at leaitj as to confider 
 and examine them. We owe lo much reg^.d to wiiat is 
 offered to us by men that are peifetft ff rangers to us^ efpe- 
 cially when 'tis ofTer'd to us with ferioulneii) and earnelf- 
 ncfi. And the Apoltle fays, Try all thingSy bold faff that iThcff. 5.21, 
 which is good. If we ihould do fo by what men olfer to 
 us, (ure, if Angels communicate any thing to us, we 
 ought much rather to ponder, and mufe, and call in our 
 mind what manner of Communication it is. We fhould 
 try the work that is on (vur Imaginations, whether it be 
 agreeable to the Word of God, or no, and accordingly 
 entertain or reject the lame. 
 
 4. Let Impretlions, Impulfes, or Motions come upon 
 us with never ib much Strength and Importunity, we 
 mult not therefore yield to them, withoiJt having tried 
 themj and found them confonant with God's Word : 
 For malign-jnt Spirits do as vehemently urge their Dc- 
 lufions and Temptations, as the good Angels do their 
 Motion?. 
 
 5*. No Angels of God comes witli any Meffage buc 
 fuch as fuppofcis the Sufficiency of the Laws of CbriH^ and 
 the Sufficiency of the Rtde oi Faith which he hath given : 
 And therefore if any new Doctrine be prefented to us, 
 that is no where revealed in the Word of God, this is 
 not from an Angel of God^ but fome Spirit of Delufion. 
 For the Canon or Rule of Sciipture is now perfected, and 
 John fays, 1 tefiify unto e'very wan that hearetb the words of^^y^ 22. 18. 
 the Prophecy of this Book, if any man fljall add unto thefe 
 things^ God fljaH add unto him the plagues that are written in 
 this Book. Angels are never lent now to propole new Ar- 
 ticles of Faithj or to give new Laws to men^ but only to 
 promote the Knowledge of, and Obcidience to what is al- 
 ready delivered by jefus Chnfl. 6. In 
 
1^2 ^ DifcoHtfe of Atigebj 
 
 6. In cafe it be an Interpretation of fome Text of 
 Scripture that is luggefled (which fome have had pre- 
 fented to them in a Dream, fome when waking have had 
 it fuddenly ca(t in) before we fully credit it, it muft be 
 examined whether it agree with the Text and Context, 
 and with the Analogy of Faith ; for otherwife it may not 
 be received : For we know (he Devil does fometimes 
 wreft the Scriptures, and fugged a falfe Senfe of them, 
 as he did to our Saviour Chrifi in tempting of him^ Mar, 
 4. 6, 7. 
 
 7. When the matter of the Suggeftion or Motions is 
 pious and good, yet is it notalway from a good Angel ; 
 
 2 Cor. II. 14. for the Devil iomQtimQS tratjsforws bimjelf into an Angel of 
 Light, Tho' the thing be for matter good, if there be an 
 evil Intention or Delign, or it be irregular as to Circum- 
 ftanceSj it is from the Devil. That evil Spirit that was 
 in the Damfel, M. 16. fpake well in the Praife of Faul^ 
 
 Afts i5. 17. ^^^ ^^^ Companions, Tbeje men are the Servants of the mojl- 
 high God J which fljeii; unto us the way of Salvation. The 
 like Teftimony the Devils gave of ChriH^ bat he rebuked 
 them. The Devils intent likely was not to beget Belief 
 in the People of what they f<iid, but rather to affright 
 the People from Chrt[l, With iuch like evil purpofes the 
 Devil may move men to Religious Duties, as unto Pray- 
 er when it is altogether unfeaTonable. When a Man has 
 a fudden Impulfe to go iniiantly to Prayer, when he is 
 in fome work that is of Concernment, and requires pre- 
 (ent difpatch ; this being an irregular and unieafonabb 
 Motion, is a Temptation. Solomon fays. Every thing is 
 beautiful tn its feafon. By fuch Motions the Devil does 
 milcrabl) entangle and trouble many melancholy People. 
 Angels motions are always regular, and in convenient 
 Seafon. 
 
 8. As for fuch Adions as have in them no Confldera- 
 tion of good or evil, but may be done, or nor done with- 
 out any danger of finning ; if a man be ffrongly moved 
 either one way or the other, it is not good to flight or 
 reiili fuch motions; For they may be hints from Angels, 
 in order to the Prelervation of our fclves or other?. Hi- 
 Itory affords us fome Inffances hereof. A certain M^n 
 
 being 
 
their Nature, Office^ and Mimjiry, i 5 3 
 
 being at his liome, and his D.iughter coming to vide him, 
 Ihe was very earned to go to Bed more early than ordi- 
 nary, and her Importunity prevailing, they coinmendtd 
 themlelves to God tor his Cultody, and all the Fan^ily 
 went lip the Stairs to their feveral Lodgings ; and no (bo- 
 ner were they fallen afleep, hut part of the Moule tc-ll 
 down, whi;.h would have flain them all it they had Itaid 
 up. Ano(hei", a ALrji/ler, was no looner gone with his Fa- 
 mily out (;t' his Houfe, but his Moufe fell right down in 
 the place. Many imminent Dangers, which mens belt 
 Carij could not otherv^ife have provided again(i,have been 
 prevented by certain unaccountable intimations which 
 they have had. So ipuch in Anfwer to this Queftion. 
 
 SECT. VIII. 
 
 5. A Nother Imployment Angels have adign'd them of 
 jTA. God, is, to be Comforters, " Next to my God, 
 " and my Saviour, ( fays the learned and devout Bifhop 
 '* Hall ) I fhall ever place my greateft Comfort and Con- 
 " ftdence in the Angels of God. Neither hath Heaven or 
 Earth any Creature-comforters like unto thefe-, there arc 
 none like them, or to be compared with them. All the 
 faithful Servants of God do owe this Duty one to another, 
 to encourage, hearten, and comfort one another. Comfort i Thef. 4. i3. 
 ene another ((ays the ApoltleJ ivith tbefe words. Ordinary 
 Chrilliansare bound to it by the common Law of Chari- 
 ty, Minifters are oblig'd to it by their Office. Comfort ye, 
 comfort ye my people^ (laith your God) {peak ye comfortably to Ifj. 40. i, 2. 
 Jerufalem. But this is not only the VVoik of men, but of 
 Angels too. Daniel had an Angel fent to comfort him, 
 when he was under Tome difcouragement^ Thive came and 
 touched me flays Daniel) one like the appearance of a man^ and ^jp. 10. i3, 
 be ftrengthened me, andfaid^ O man^ greatly helovtd^ fear not, 19. 
 feace be unto tbee^ be flrongj yea, be firong. And vhcn be had 
 fpohn to me^ Iwas ftrengtheiid^ andfatd, Let my Lord Jfeak^ 
 for thoH haft ftrengthened me. 
 
 When there were a company of Souldiers fent by the 
 King to apprehend the Prophet Elijah, he had an Angel 
 fent to encourage and comfort kirn; j^nd the Angel of the 
 
 X Lord 
 
1^4 ^ Difcowrfe of Angelf^ 
 
 Lord [aid unto Eltjih^ Go dowfty be not afi-aiJ, 2 Km. I. 1 5-. 
 
 When our Saviour C/jr//? was in his {harped Confii<f^, 
 and put hard to it, fo as that he did fwcat drops of hUody 
 Luke 2:- 43 ^^^^ appeared an Ar,gel unto himy and ftrengthened him. It may 
 feem (omewhat Arange, that he, who is God as well as 
 man, fhould have need of the help of Angels. Bur in chis 
 Agony ot l.is there was a fufpenfion of the hel^ of the Di- 
 vine Nature, by a fJDecial difpenfation, and he was left to 
 his Humane Narure, being in this refpetSl 2>ccr.yj-n^ for a Itt- 
 tle while lower than the Angels, Hcb. 2.9. and lb had need 
 of the Comfort of Angels ; as a very learned man fays. 
 An Angel brought him an Anfwer from his Father to the 
 Prayer he made, and did bring to his mind the Glory 
 promis'd him, and the Salvation pf Men, which was co be 
 the fruit of his Paffion. 
 
 When Faul was in danger of Shipwrack in his Voyage 
 A{>s 27.25. to Rome, an Angel of the Lord appeared from Heaven^ and 
 flood by him, andjaidy Fear not tauL 
 
 Befides thefe Scripture-Inftances, after-times afford us 
 not a few, as may be (een in Church Hifiory, The InRance 
 of Theodorm is very notable : He, aftdr he had been exa- 
 min'dwith moftexquificeTorments^being ask'dhowhecould 
 endure fuch extream Torture, faid. That at firft he feic 
 feme Pain, but afterward there (lood by him a young man, 
 who, as he was fweating with the Pain, did wipe away his 
 Sweat, and oftentimes refrefh'd him with cold Water, 
 wherewith he was fo delighted, that when he was let down 
 from the Engine, it griev'd him more than before. Tho' 
 Angels do feldom now appear in bodily fhapes, as in thole 
 times, yet the like Offices are perform'd by them, in fuch 
 fpiritual and infenfible ways as now they work. 
 
 They do comfort God*s People in their bodily and fpi- 
 ritual Dlftreires too : They often caft in fome fuitable 
 Word or Promife, that does revive them \ and this comes 
 into the Mind ((ometimes^ with fuch power, as if they 
 heaid it fpoken to them by an audible Voice. 'Tis true, 
 the Holy GhoU is in Scripture CAll'd the Comforter, as be- 
 ing Specially defign'd for the Office of Comforting, but 
 this hinders not bat Angels may be made u(e of in mini- 
 ftfing Comfort to the Soul. Angels cannot comfort as 
 
 )he 
 
 CUfk* 
 
their Nattfrt^ Office and Minijiry. 155 
 
 the Holy Ghoft does, they do but offer Comforr, they 
 caoiioc effed:uallf caufe it, as the Holy Gholt does : Yer 
 aro Angeb far betrer Comforters than any men are, and 
 thatiu thQ following rcfpccfts. 
 
 S E C T. IX. 
 
 I. npHey better know the Cafes of fuch as they are to 
 _|. comfort than any Man can, and fo c^n miniikr 
 moit fLnt<ible Comfort : Many poor Souls, their Troubles 
 are conceard, none know how 'tis with them, thev are 
 loth to make any acquainted wfth their Cafes, and (ocan 
 have none to ad mini ft er fui table Comfort: Men cannot 
 rightly apply themfdres to the miniftring of Comfort, if 
 unacquainted with the Cafei of fuch as need it ; they may 
 by chance drop a fcalbnable word, that may re>'ive a 
 drooping Soul, when they little think uf it : But now An- 
 gels know God's Peoples Troubles, when they tell no man 
 of them ; they hear their (ecret Complaints they make to 
 God in their Prayers, and have other ways they come to 
 underftand how 'tis with them, and fo can (peak home to 
 their Cafes. 
 
 2. Angels are never out of the way, fomc or other of 
 them, and fo can take the fitteft times for adminiftring of 
 Comfort ; all Perfons are more capable of Comfort at oae 
 time than at another. When Mofis came to the Ifraehtes 
 
 after their burthens were encreas'd, 'tis faid, They hearkened Exod, 5. fs 
 m[ unto him J for angin[h of Jpirit, They we/e at that tinie 
 in fuch an ill humour, that they could not receive the 
 .Comfort he brought them, at another time they might 
 iiHich better : Angels know the fitteft times andfeafons. 
 
 3. Sometimes Perfons are fo (hut up^ that none cjn 
 come near them to comfort them. They may be ihuc up 
 clo(e Prifoners, and forbid the company and conviirfe of 
 their Friends, but Angels cannot bs kept off ^ they can 
 enter thro' the ftrongcft Gates and Wails, and get into the 
 d^rkeft Dungeons, ro vific the afHided and dil'confolate : 
 There is no ihutting them out ^ wherever perfons are caft 
 the Angels can come at them. 
 
 X 2 4 Att- 
 
1^5 ^ Difconrfe of Atigehy 
 
 4. Angels alway come with the purefl: and moft divine 
 Comforts. As Angels Food is the be(t Food, fo are An- 
 gels Comforts the beft Comforts. 
 
 5-. They have nearer accefs to the minds of Men, and fo 
 can prefent things clofer and nearer to them. Men can 
 [peak but to the outward Senfe, to the bodily Ear, but An- 
 gels (as hath been fhew'dj can fpeak to the inward Senfe, 
 and what is (o fpoken, the Mind does more eafily and 
 quickly take. 
 
 In all thefe refpeds they are the beft Comforters, and 
 God's People are oftner beholden to them in their folitari- 
 nels than they are aware of; for 'tis one of their prime 
 Offices, to Orengthen the weak Hands and Hearts of fuch : 
 which Ihould much encourage us againlf the fear of Pri- 
 (ons, and Baniihment, and withdrawing of Friends and 
 Acqu<iintance from us ; for if no others can come to us,- 
 and be with us, Angels can and will. 
 
 SECT. X. 
 
 T 
 
 HUS are Angels imploy'd about Mens Souls y in con- 
 JL "T^ejing Good (O them •, that which remains is, to (hew 
 how they are at work to hep Evil from Mens Souls, I 
 mean the Evil of Sin, which doth both defde and wound 
 the Soul. 
 
 The Devil's Work is, to tempt Men to Sin, and he is 
 
 1 Pet. ^. 8. always bufie at it, He goes about like a roaring Lion, feekir,g 
 
 2 Cor. II. g. whom he may devour. He mov'd Eve to talte the forbid- 
 I chron. 21.1 den Fruit, David to number the People, Judas to betray 
 
 Arts $. Chrijl:., Ananias and Sapphira to lye to the Holy GholK 
 Mat. 4. 2 ^^^ ^^^^ ^^"^^ ^^ ^^ ca\Vd th^Tempter, even becaufe tis his 
 I Thef. 3. 5. ordinary work to tempt men to iin. Now, if Angels be 
 nor imployd to prevent and hinder Sin, to repel Tempta- 
 tions, and to counterwork the Devils, our ProrecStion 
 would not be equal co our Danger. That Angels do 
 much this way, is fufficiently clear in the Scripture, and 
 fo much has been alreadyfaid relating hereto.that much need 
 not in this place be added. They often do fecretly pull 
 us bc^ck, put Stops and Letts in our way, and prevent oc- 
 cifions of Sin, when we little think of it. An Angel fas 
 
 has 
 
their Katnre^ Office, and MwiJJry. i 57 
 
 has been noted) flood in Balaam^ way, to keep him 
 from going to curfe IJraeL And when the Devil would Num. 22. 22. 
 have difcover'd Mofes's Burial place, that it might hz an 
 occafion of the Peoples Idolatry, an Archangel withltood 
 him, Jude 9. It is gensrally agreed on, that the Devil's 
 defign was, to have th^j place of MoJes\ Burial known, 
 that the Ijraelttes (a People very prone to Idolatry^ might 
 be tempted to worfhip his BoJy after he was dead ; and 
 God therefore took care it Ihould be buried where no one Dent. -4. ^. 
 knew ; and this was performed by an Angel, for no man 
 was acquainted with it. Now the Devil Itrove to hinder 
 fiich a (ecret difpofal of his Body, but the Archangel pre- 
 vail'd, and io prevented this occafion of the Peoples Sin. 
 And how often may we obf^rve, how when rnen are ma- 
 king hafte to fin, God in his Providence (and Angels are 
 the ordinary Infiruments of his Providence, as hath been 
 /hew'd) fets fomething or other in the way to hinder it ? 
 
 DaviJ was porting to deftroy Nahal and all his "Family, i Sam. 25.52, 
 but Abigail happily met him, and prevented his Sin ; and 
 David blelTes God for fending Abigail to prevent him. 
 Oh, it would much afflid our Hearts, if we did fee all 
 that God does by his AngeU to keep us from finning, 
 fometimes blocking up our way, and making it difficult, 
 and fometimes fuggeffing and cafting in fuch Thoughts as 
 do make us forbear : But enough of thi?. 
 
 CHAP. 
 
i^S ^ Difcourfe of Avgels^ 
 
 CHAP. viir. 
 
 ^ I. How Angels are implofd for Men in reference 
 to the Body. § 2. How hi walking them profhero;^ 
 in their Bujinefs. § 3. How h/ prefervh;g thew^ 
 and delivering them. § 4. The great OhjcSion 
 anfwerd. § 5. IV hat ways Angels ufe to defend 
 Men^ as by giving notice of danger. § 6. By dif" 
 covering and reJirain/ngEnen/ies. § 7. How they 
 can difcover fecret dangers. § 8. Whether good 
 Angels are imployd in afliffing Men. ^ 9. Whe- 
 ther Angels do pray for the Church, §' i o. Hovff 
 they are Defenders of the Names of God's People. 
 
 SECT. I. 
 
 Hitherto I have been /hewing how Angels are itn- 
 ploy'd about mens Souhj theTb they chiefly look af- 
 ter, and are molt carefql for, the Salvation of them being 
 the chief end of their Miniftry ; yet are they concerned 
 for the Body or Outward Man alfo ; and howj fhall briefly 
 Ihew in this Chapter. 
 
 What Angels do for men, in reference to their Bodies^ is 
 either in fuweywg for them^ in profpering their affairs, and 
 in guarding and defending them : And how they are \n 
 thele three ways imploy'd for them^ 1 (hall particularly 
 ihew. 
 
 I. Angels are imploy'd in purveying and providing things 
 neceffary for them. God ufes them as Stewards and Ca- 
 terers^ to fee that nothing be wanting that is fitting for 
 them. When Hagar with IJlimael her Son were ready to 
 perifh in the Wildernefs, for want of Water, an Angel 
 takes care for their fupply, Gen. 21. 17, 19. When the 
 Ifraelttes were journeying in the Wildernefs, Angels provi- 
 «Ied Food for them there ; 'Tis faid, Man did cat Angels 
 
 fcod. 
 
tleiir Nature^ O^ce and Minijlry. i^p 
 
 focdj he fent them meat to the full. Tis callM Angds F^oJ. rfal. 78. 25. 
 not be:au(e ic was fuch Food as Angels feed upon, ( they 
 need no reliet tor bodily Food, as we do) but Angels Food, 
 beciule provided and brought to them by Angels. 
 
 When ihe Prophet Elijah was fain to fly lor his Life 
 from Qncen Jtz..jbelj who fought to kill him, and was in i Kin. ip. 5, 
 dliirefs in the Wilderneli, an Angel brought him Meat. 6, 7. 
 We mult ackno,vledg there was lomeching extraordinary 
 in thefe Infhnces, but who can reafonably quellion An- 
 gels ordinary miniiiring for the (upply of the Wants of 
 God's People, when Angels encamping about God's Peo- 
 ple, is given as a Reafon why (uch fhall not want any 
 thing? So Vfal' ^4.7. compard with ver.(). 'Tis faid, 
 'ver. 7. Tb'j Angel of the Lord encampeth round about them that 
 fear bin). Well, and what then ? See ver,<). O fear the 
 Lord^ ye his Saints^ for there is no want to them that fear him. 
 No want fhall be to them, bccaufe Angels attend upon 
 them ; therefore Angels provide for them. 
 
 And whofoever obferves how firangely fome men have 
 been piovidsd for in their flraits, mu(i needs acknowledg 
 there is fomeching more than Mumane in it. Mr. IVhtte^ 
 in his Vowcr of Godlimf^^ relates two or three very notable 
 Hiffories to this purpole: A DoBor of Divinity, of fingu- 
 lar Learning and Piecy, when all his Money was fpenr, 
 and his Wife fell a weeping, feeing little likelihood of be- 
 ing able longer to fubfill, he wifh'd her to fend her Ser- 
 vant to Market, and rely on Providence : She accordingly 
 fent her Maid, and fo it hapncd, that a Nobleman that 
 knew the Docfior well, feeing the Maid (an ancient Ser- 
 vantj ashclook'd out at the Window, he caird her up, 
 and ask'd her how her Mafter did, and when fhe told 
 what ft raits her Mafter was in, he gave the Maid Ten 
 Pounds, and the other Gentlemen that were in company 
 made it up Fifteen Pounds, which fhe carried home. 
 Again, another poor Family being in great want, having 
 little or nothing for the Children to cat, being at laft not 
 able to quiet them any longer without fome Food, that 
 very night the Lord Falkland waking before midnight, 
 could not ficep, and it came into his mind that this Fami- 
 ly was ia great want , whereupon he calld up fonae of 
 
 his 
 
i6o A Difcourfe of Angels^ 
 
 his Servants, and lent them with a great Loaf and aCheefe 
 to the Houle, where they found the Children crying br 
 Bread, and the Parents weeping by them. Were not An- 
 gels at work here think you ? that this Lord (hould at that 
 %'cry time be w.iked out of his Sleep, and call that poor 
 Family to mind , that he ihould call up his Servants at 
 that time of Night, and fend them with Relief dien, when 
 any one would judge it was very unfeafonab'e. For my 
 part, I make no uueflion, the Angels (tho' unfeen) were 
 then appointed of God to be Purveyors for this diltrefled 
 Family, and they caus'd this Ford's Sleep to depart from 
 him, and brought this poor Family to his Mind. 
 
 I might fill feveral Pages with like [n(tanc€s, if need 
 were ; I gave you two notable ones before, in (hewing the 
 j\ngels Care of Children ; And out of d ubr, God s Peo- 
 ples Necefficies would be better fupplied than fometimes 
 they are ; and ihch Providences as thofe before reported 
 would be more uliial, if men could truff God more. '* For 
 *^ my part, (fays Mr. Amhroje) if, together with the Word, 
 '^ my own Experience m^y be any encouragement, I do 
 '^ verily think, that rather than ihoulliouldit dye forThirft 
 " [who art a -godly Man or Woman] an Angel will open 
 ^' thine Eyes to fee a Fountain, out of which thou maift 
 ^^ fill thy Bottle with Water, and take and drink. 
 
 However, I will not venture to fay pofitively, that there 
 never was any faithful Servant of God reduced toextream 
 Want ; yea, and that did die for lack of Food. Angels 
 are but Servants of Divine Providence, and if God (hould 
 in his infinite Wi(dom fee it meet, for (ecret Reafons, to 
 order it fo to happen in fome particular cafe, this would 
 not weaken the Truth in hand, viz.- That God imploys 
 his Angels ordinarily to provide things neceifary for his 
 People. 
 
 Lazarus was a Beggar, and yet went to Heaven ; and 
 quefUonlefs it went very hard with him many a time. If 
 there were none poor, there would be no room tor the 
 €xerci(e of the Charity of fuch as have abundance. But 
 yet for good men to be reduced to Beggary, was fo rare a 
 rfal. ^7. 25. thing in David's lime, that he fays, / have hecn young, and 
 mw am old, yet have 1 not [een the ngbtious forfakcn^ nor bis 
 
 feed 
 
their Nature, Office^ and Mhnjiry. \ 6 1 
 
 feed heggwg bread. He does not fay, tlut there had never 
 been in all his time a godly man entorc d to beg, but that 
 he had never obferv'd any (uch thing. It very rarely hap- 
 pens, yet fome may be driven to it ; yea, I (ee no fulii- 
 cient reafon to deny, that a prevailing Famine may carry 
 away fome good men among the relt. For Reafons bell 
 known to himfelf, God may order his Angels to lorbe.ir 
 miniftring Relief to the Body in (bme particular caies,and 
 yet it may be very ordinary for AngeU to make pioviilon 
 for mens Bodies in their need. 
 
 SECT. IJ. 
 
 2ly^ A Ngels are imploy'd in fro/}ering mens affairs, and 
 jt\. making them to fucceed well in their hands. 
 Every man, while he is here in this World, has feveral 
 Bufincffes to look after and manage^ (everal Works to do, 
 wherein it behoves him to ufe his greateft diligence and 
 beft skill, according to Solomon s Counfel, Jf bat ever thy hand Ecclcf. $, ic 
 findeth to doy do it with thy mighty that is, with all the 
 ftrength an 1 skill thou haft : But when a man does fo, he 
 is notwithftanding uncertain what the fuccefs and iflue of 
 his labour will be. The iffues and events of things are in 
 the hands of God, and difpos'd by his Providence, even 
 as pleafes him •, we cannot be certain how things will 
 fpeed, and whether our labour will be profperous, and 
 how far. h the morntng (fays the wife man) fow thy feed^ Ecclef. ri. 6. 
 and in the evening "with-hold not thy h and ^ for thou knowe/t 
 not whether fljaH prober ^ either this or that, or whether they both 
 (liall be alike good. Now here the Angels, that are the In- 
 ftrumentsof God's Providence, have a very great hand, 
 and very ordinarily do more in profperingBufineffes, than 
 the moft diligent and prudent men can do. 
 
 For proof of this, we have a famous and pregnant In- 
 flance ; 'tis Abraham^ Servant, that he Tent into Syria, to 
 get a Wife for his Son IJaac ^ that bufinefs had not a little 
 difficulty and hazard in it, yet the Servant difpitchd it 
 very happily and fpeedily. And by what means was it ^' 
 No doubt this Servant was a faithful, prudent, diligent Ser- 
 vant, for Alraham had committed all that he had to him, 
 
 Y there- 
 
I 62 A DifcoHtfe of Angeh^ 
 
 therefore he did do his beft ; but notwithftanding that, 
 his Undertaking might have prov'd a work of longer time, 
 2nd greater difficulty, and not have ifTued fo well neither. 
 How did he fpeed (o wellj and make fo quick difpatch ? 
 Why GoJ promis'd to (end his Angel with him, to profper 
 Gen. 24. 7, him in his way^ and, no queftion, did fo. The Servant, 
 ic. 40. when he (aw how well he (ped, owns God's Goodneis in 
 
 lending an Angel wich him. But what did the Angel do ? 
 There's no cxprefs mention of any thing the Angel did in 
 his bufinefs^ but yeCj no doubt, the Angel, according to 
 God's Promife, did profper him. And how ? Why there 
 is one thing noted in the Hiftory that did much expedite 
 his bufinefs: It did happily fall out that, as foon as he 
 came near the CSny he was fent to, that very Dam/el that 
 was to be a IVtfe for IJaac came forth to the Well where he 
 relied himlelf, and by her civility to him, encourag'd him 
 to enquire who fhe was, and he found her to be the Perfon 
 he was to feck out : Now this God did by the Angel or- 
 der fo to happen. It was a meer Accident and Cafualty 
 in refpcd of the Servant, he could not by any forecaft of 
 his have order'd it fo to fall out, but by this means his bu« 
 finefs was in a manner half ended. 
 
 The Succefsof things does very ordinarily cfepend upon 
 fuch Accidentf, which are altogether out of our power, 
 and are difpos'd by the miniflry of Angels. And fome- 
 times when we do little in matters our felves, by the con- 
 curring of feveral little things order'd by the agency of 
 Angels, great things are brought about for us: as in Mor- 
 dtcah advancement, there were feveral little things that 
 Efth. (5. concurring were the means of it : The King could not 
 fleep ; he calls for the Book of the Records of the Chroni- 
 cles'^ the place that he lighted on to be read before him 
 was, where Mordecai's good Service was recorded ; and 
 when the King makes enquiry, whether Alordecai was ever 
 rewarded for this, there was one at hand to tell the Ktng^ 
 (while he was in fo good a mind) that Mordecai was ;it 
 theGite. All thele things fo happily concurring, Mor- 
 decai came to be advancd to great Honour. There was 
 ( no doubt ) the hand of an Angel of God in difpoling 
 
 thefe 
 
their Nalnre^ (Office and Mini fir y. 1^3 
 
 thefe CAdial circumfhmces, and fo is there in (ome mens 
 wondeiful thriving and prolperir.g in the World. 
 
 'Tis veiy worthy ConnJeration what Sdomon fays, 
 EccUl* 9. 1 I. The race is not to the fwift^ ncr the battel to tU 
 ftrong^ neither ytt bread to the wijtj ncr yet riches to men of un' 
 derjiandwg^ nor yet fa'vour to men of skilly but time and chance 
 hapfenetb to them all. That is, 'tis not mens Scrcngth, ncr 
 their Care, or Wit, on which the fuccefs oi th.ir Affnrs 
 depends, but the happy concurrence of advantageous cir- 
 cumftances, and Tome turure contingencies which God 
 dilpoies by the miniitry of his Angels, and no man living 
 can have in his power : On thele the fuccefs of things 
 moflly depends. A man may take more pain and care 
 than another does, and yet Ipeed worfe, when he chances 
 not to take fo good a time, or (ome other things do not 
 lb well fuit and tavour his Undertaking;. 
 
 What a great difference is it to a Merchant^ when he 
 has laid out a great Sum of Money in a Commodirv, if 
 there be a fudden great Rife or Fall of the price ot ic ? 
 Yet this is a Cafualry that (ometimes cannot poffibly be 
 forefeen by the mol^ confidering perfon. 
 
 For the Souldier in the HoR of Mtdian to dream fuch 
 a Dream as he did, and report it to his Fellows, at ano- 
 ther time would have been of little concernmenr, luc it 
 happening tobejuft before G/^t?i?w gave them battel, that ju^g. 7. ,j^ 
 Accident put Courage into Gtdeon^ and fo difcourag'd the 14, 15. 
 Midiamtes^ that that huge Army was totally defeated by 
 an handful of Men. 
 
 Where would Ifrael have had a Champion to encoun- 
 ter with Go/w^, if D^x*/^ had not by accident come into 
 the Army at the very time ? But his feafonablc coming 
 was not only the death of Goltah^ but the overthrow of the 
 Thiltfimes Hoff. 
 
 Was it not a meer Accident, that Thtlip fhould take 
 his Journey the fame way which the Eunncb came, and at 
 the very fame time, by which it came to pafs that they (o 
 happily met ? But this was all an Angel's doing •, The 
 Angel of the Lord jpake unto Fhtlip, faying, An/e, and go to- Afts 8. 16, 
 wards the South^ unto the way that goeth down from Jerufa- 
 km unto Gaza. Twas by meer chance that the Eunuch 
 
 Y 2 met 
 
1 64 A DifcoHrfe of Angels^ 
 
 met him, but yet fuch as Cyou feej was diredsd by an 
 Angel ; and ^o are many others in Mens Commerce, La- 
 bours, Travels, and Negotiations^ by which means many 
 are very profperous, and flourifh in the World , and 
 do grow rich, grow great, and grow famous beyond ex- 
 pectation. 
 
 SECT. III. 
 
 5/r, A Ngels are imploy'd as Guardians, in defending and 
 ±\_ ktepmg Men from fuch Evils as might any way 
 annoy them, and in delivering them out ot luch Evils as 
 light on them. Malignant Spirits, or Devils, are tor hurt- 
 ing, killing, and deftroying. The Pfalmift fays, Ihe-wtt- 
 ked plottetb egainflr the ju(i, and wicked men, they are of 
 thetr Father the Devil, they do as he does, and he fetteth 
 them on ; they are tor bringing mifchievous Devices to 
 pals ; they are tor Prifons, Exiles, Fire and Faggot, any 
 ihing that deliroys : This is the Devil's Work, He goes 
 ahottt jetking "whom be may devour^ and that as to the Body 
 and Outward Man, as well as the Soul. On the contrary 
 the Holy Angels are for preferving, for faving and keep- 
 ing harmlefs, and are very bufie this way. When the 
 King of ^yria lint an Army to take the Prophet Elijlia, 
 and they b^leaguer'd the City in which he was, the Pro- 
 phet's Servant was quite difmay'd, and cried out, AIm 
 2 Kin. 6. 15- Mafier. "what fiiaU we do ? But they had tliCre a llrorg 
 guard of Angels about them, which the Servant could not 
 V. 1 5. (ee. Fear not ((ays Elifha) there are wore "With us than are 
 again ft m : and he grayed God, and his Servant s eyes were 
 openedj and he jaw, and was fat u fed. The Angels were 
 about them before, tho' the Servant (aw it not till then. 
 God does not let us fee our Heavenly Keepers^ but they are 
 about us ftill. 
 
 They keep us from Contagious Difeafes^ and other Sick- 
 neffes and bodily Harms. Perule the Promife, There 
 jhall no evtl bcfal thee, neither pjall any plague come ntgh thy 
 dwelling *, For be ffjall give his yin^els charge ovir thee 
 to keep thee in all thy ways^ they jJjall bear up tn thetr hands, 
 itafi thou dafl] thy faot againH aftone^ Pf 91. ro, ii, 12. 
 
 When 
 
their KttHre, Office^ af7d MirrJJry. i^^ 
 
 When any Peihhntial Difeafes r-i^e, how iearfiil are 
 men ? U'hen the Vlngue^ or but rhe Small PoXy or a djn 
 gerous Ftver is abroad in the Town, mc:n are alVc^id to 
 wa'k the Streets, or come ne;ir the Houlcj where any ate 
 Tick : IjUt there would be lels fear, it men were lenlibla 
 of the Angels Care, and that 'tis imployed this way, in 
 keepinc^ off Sickneflcs, yea and in curing of them toc^ 
 as ini!ced it is. 
 
 DvVils hAve a hand in bringing Difeafes on men, as is 
 evident in Join's Cale, and Angels ate at work to keep 
 them off, and remove them. 'Twas an An^ei IHried the 
 Waters of Bethcfda, and made them 
 healing. There be (^lays a Learned fi«c-f»^ fpeiking or :r.e Waters of 
 
 man) many Waters and other things ^'!^l^l^h^'!T ^^''^''^' ''^"'' 
 
 , \ !»• xf ■ L e^ res oiLC Jd Unanduni corpora v!r- 
 
 that have an healing Virtue in them, tutem habent, fed dum pcrpctua 
 
 which is not wondered a:, when com- iJlis e.i virtus adeit, 5cc. deilit elie 
 
 mon, but all pious men acknowledge, admirationi: Sed pii hujufmodi 
 
 that ^is tl)e gift of a good God, and '^r' ffr 'T'^f^.l '^'^"1' ^'" 
 the motion of the holv Angels, as brum, non minus quara hujus Ud 
 well as in that Pool oi Betbefda. Q^nc commotio. 
 ^uid t/pttm faltitare efi opus Angehrum. 
 
 Many other Evils belides Sicknelfes men are obnoxious 
 to, Wounds, Bruifes, broken Bones, and a thouland di(- 
 afters by wild Bealls, Fire, Storms and Tempelh, Thun- 
 ders and Lightning, and Prefervations and Deliverances 
 from thefeare the effcids of the Angels Care. There jh all 
 no evil htfal thee, (o runs the Promife. The Angels have 
 Power over the Elements, and all corporeal things both 
 animate and inanim:>te. Storms and Tempefts and Fire 
 make great delfrudion (ometimes, and there are dread- 
 ful effeds of ThunJer and Lightnings Angels can caufe 
 theie, and can kei^p men from being hurt by them. 
 They kept the Fire from touching Shadracb, Altjhach, and ^^^i. 2. c\\ 6. 
 Ahidnego, and tl»e Lions trom hurting Daniel, And we 
 I'Qld o^ Jour Angels ftanding on the fcur corners of the Earthy Rev. 7. i, 2,'^, 
 that Lad fewer to hold the four l^Unds of the Earth, that they 
 jljjuld n:>: blow on tht Earth or on the Sea^ nor m any tree^ nor 
 hurt the Earth. 
 
 Moreover much tliere is th^t men f.^fFer one from ano- 
 ther, and more that they wo »ld fullbr if ic were not pre- 
 vented 
 
>^^ A Difcourfe of Angels^ 
 
 vented by thefe beneficient Spirits. Angels do much in 
 
 p eferving menf om., and in delivering out of the hands 
 
 (it OpprelTors, and Deftroyers, but more elpeci^lly in 
 
 hiding the laithful Servants ofGod^ when they are hunted 
 
 after by Perfecutors, and in delivering them out of their 
 
 hands. 
 
 Aa5$. 19- An Ange! of the Lord opened the Prifon doors and 
 
 brought forth the Apoflle that had been fliut up there. 
 
 A^s 12. 6.1 ^^^^^ ^^s a (econd time in Prifon, and in Fettefs too, 
 
 lo, 'and an Angel came, and fet him free. Hn fetters fell off\ 
 
 and when be came to the I<-on ga:e of the City it cpened to 
 
 htm. 
 
 The Hiftory of Grinaus (related before) is very won- 
 derful, and we have another as much to our prefent pur- 
 pofe, of a good man, who when he viyas Ibught after by 
 hisPerfecutofs, crepe into a dark hole in the Houfe to hide 
 himfelf, and afToon as he was got in, a Sfider drew a 
 Web over the mouth of the hole : When the Se.irchers 
 came, one of them would have looked in there for the 
 man, where indeed he was, but the other obferving that 
 there was a Spider's Web over the hole, concluded he 
 could not be there, and therefore they ceafed their Search. 
 What an Artifice of the good Man's Angehguardian was 
 this to preferve him? Tho' Perfecutors are crafty as well 
 as cruel, yet our keepers are more cunning than they, 
 and can out-wit thenu 
 
 B 
 
 SECT. IV. 
 
 U T here it will be objeded. Whatever you fay 
 
 Experience aflfures us, that many difaders do befal 
 
 God's own People, yea as many befal them as other men : 
 There feems to be no difference, or if any, the beft men 
 are wont to be the greateft Sufferers : And they fuffer 
 fometimes when they are in fuch ways as the Piomife is 
 they fhall be kept in, by the Angels. 
 
 To this I anfwer, i. It ought not to feem flrange to 
 any, that Difaffers do befal good men as often as others, 
 and that they are as great or greater Sufferers, notwith- 
 ftanding the Care that Angels have of them, according 
 
 to 
 
ret. 4-1?. 
 
 their Nature^ Office and Minijiry. i ^7 
 
 to our SuppoHtion : For there are good reafons hereof. 
 I. Good men have more enemies in the World than 
 others have, and fuch as are more lull oi Rage and Fury, 
 being fee on by the Devil, who alio harech them more 
 than he does others. 2. God chules out them (bme to 
 be as his Champions, and calleth them torch into the 
 Field to encounter wi(h the ll.^geand Fury oithe World, 
 that he may be glorified by their Fai(h, and Patience., 
 and Condancy in fuflering : So that fuch Sufferings of 
 theirs are not ro be cflimned any part of their Infe- 
 licity, but their Glory and their Crown. Rtjoice (lays 
 the Apoflle Veter) in as much as ye are partakers of Cbrtfi's J V 
 [ufftrings^ that when hit glory fliall be rtveakd, ye may be glad 
 VJtth exceeding joy. If ye be repnacbcd for the name of Chnft 
 happy are ye J for the Spiitt of Glory and of Godrefleth upon 
 ycu. 
 
 2. God promifes Protedion from bodily Sufferings al- 
 way with Relervacion of Liberty to himfelf, when 'tis 
 for his own Glory, and his Peoples good, to permit them 
 to be afHided. Now there are times when 'tis rnolf far 
 God's Glory that his People fhould fufFer, and then his 
 Angels have Inftrudions 10 give way to jr. When our 
 Saviours time for fufiering was come, he iiys he could 
 have prayed to l.is Father, and he would have given him 
 Legions of Angeh, to keep him out of his enemies hands, 
 but then he would not becaufe his time was come to glo- 
 rify God by (uffcring. The Angels minilired to him at 
 other times, as a Guard, but now he would not have 
 them fo CO do. 
 
 ;. Tho' fome Diiaflers befal good men, and they fuffer 
 many things by the hands of their Perlecurors, yet they 
 may be preferved by the Angels care, from many oihcis 
 tha: they are obnoxious to. No man cm think how 
 many unfeen dangers we walk tnro' every day, and be- 
 caufe we fee not our dangers, we obferve not our Pic- 
 lirvations and Deliverances. 
 
 4 When Angels do not keep off Evils, they may much 
 mitigate them, and fupport under them, and fo they do. 
 Their bufine^ is not only to keep God's People from 
 trouble, but in ir. And God promiii? tn.e one as well 
 
 as 
 
1^8 A Difiourfe of Angds^ 
 
 as the other. SeeJ/^. 4;.2. Uhenthcufa£efl through tie Waters, 
 I will be with tbee^ and thro* the rivers thty full nrA over^ 
 flow thee^ when thou walkejt thro' the Fire thoufljah not be burnt ^ 
 &c. By Water and Fire, he means all kind of rroLibbs, 
 and he keeps the faiclitul man from being (wallowed up 
 Jer. go. ir. of them. 1 will correal thee in meafure (ra\s the Lord) and 
 will not leave thee altc^itkcr u?ij)ump)cd. Angels keep us up 
 in Affliction, as well as from ir. 
 
 y. God's People do not alway keep in their way, and 
 when they are out of their way, evil may befaUhem, 
 they have not a Promife of the iame Proted:ion. You 
 know the Promife is limited. He jliall give his Angels 
 charge over thee to keep thee in all thy ways. When ttiou 
 art in the way of thy general Calling, and of thy f articular 
 Callings thou art in thy ways -^ But when rhou art raking 
 any irregular Courfe, this Promife belongs not to thee. 
 The Devil left out this Claufe when he tempted C/j>n/7, 
 to throw himfelf down from the Pinnacle of the Temple, 
 But Chnjt eaftly difcovered the Fraud, and Anfwcr?, It u 
 written. Thou (halt not tempt the Lord thy God, Chrtfi knew 
 that wilfully to expofe himfelf to hurt, would have been a 
 tempting of God, and no Promife of Angels Protection 
 is made to fuch as take (uch an irregular Courfe. 
 
 If it do happen ("as fometimes it may) that a faithful 
 Servant of God, does fuffer while he is in his way, and ih 
 in the Angels hands, it is that he may be tried, exercifed, 
 and made better thereby. He (hall certainly be a real 
 gainer by it. The Nurle let the Child fall a little fome- 
 times to make it more wary. Wherefore we might eafe 
 our felves of our Cares, and Fears, if we wq\q well pro- 
 vided with Anfwers to Mr. Dods two Q^ieftions (as one 
 fays) Who ami ? What do I? If thou canft well anfwer 
 thefe Two Queflions, thou art fafe. Am I a Child of 
 God ? And am 1 in my way ? If fo, thou haft Potent 
 Watchful Keepers alway about thee. 
 
 SECT. 
 
their Nature^ Office and Minijiry, 1 5p 
 
 SECT. V. 
 
 BUT here you will ask mc, What is that which Angds 
 are went to do^ in order to the frefervatton and dthver- 
 ame of God's People? Mow do they work, in wh.at way, 
 and by what means ? 
 
 I anfver, Several ways Angels have to preferve and to 
 dsHver them from evil intended ag-iinfl them. Some- 
 times by giving them fecret norice before hand, fome- 
 timesby making their enemies for beaiProfcciu ion ofthem. 
 
 I. They fometimes gives f xret notice to God's People 
 of what evil is intended .gainft them, by which means 
 they can the better provide.- for their own Safety. Pra- 
 piofiitud fr^errjumtw. One that ii forewarn'd is fore-armed. 
 Many mifchiefs might eafily be prevented, if we could 
 but forefcetheii). If a Mankriew when his Houfe would 
 be broken up, he could eafiy get him a Guard, that 
 Ihouid m^fter the Thieves. Now Angels ouen give God's 
 people notice before-hand of ^heir danger, and this they 
 do either immediately by ihemfelves, or mediately by 
 fome men or other, that are privy to it. 
 
 They give notice and warning immediately by them- 
 felves, as an Angel did to Jofeph, acquainting him with 
 Hircd\ Intention to kill the Blefled Babe Jefus, and ad- 
 villnghim to fly with the Child into £g;;r. 'Tis very ^^f* 2- '3- 
 rarely that Angels do now give vvirning (o, in Dreams, 
 or Appariiions, yet fometimes they do. An Angel ap- 
 peared to Melan^hon, and gave notice that the Soidieis 
 were coming to fjarch for Grjnaus, and wifh'd him pre- 
 fently to be gone, as was norcd before. And when they 
 do not appear, yet they do fufficiently difclofe mifchie- 
 vous DeHgns, or imminent Dangers, and that by inwaid 
 Suggeltions and Impreffions of Fear. Someiimes Perfons 
 have thoughts come into their minds, and Fears and Jea- 
 loufics arile in them they know not how, nor v;hy per- 
 haps. They can fee no ground for them, and ycttliey 
 cannot be fatisfied, to ftay ((uppofej in llich a place, to 
 go fuch a Journey, or (he like. Thefe are often fecret 
 hint?, and whifpeis of Angels, in order to the avoiding 
 
 Z fome 
 
I JO ^ Difconrfe of Angels^ 
 
 fome imminent danger that men are in. As when that 
 Man's Daughter was fo earneft for going to Bed fooner 
 than ordinary^ and when all were gone to their Cham- 
 bers that part of the Houf;; where they were befo;e, fell 
 down, and would have fl.iin them all, if they had liaij 
 longer there, as I related before : This was a warning 
 from an Angel. Tiius do Angels more immediately give 
 notice of dangers. Sometimes they do it by (ome Perfon 
 or other, that is either concerned in, or at kali privy to 
 what mifchief is intended. In the dilcoverv of the late 
 horrid Fcfi^) Plot, there were Ibme (you know) concerned 
 in ic, char were (o troubled in mind, that they could not 
 be quiet till they had made it known. God grant the 
 dilcoverv of it may be duly improved, and we not be- 
 come a Prey to the bloody F^;>//jnotvvithffanding. And 
 in the dilcove y ni the PowJer- Plot ^ there was one writ a 
 letter to his Fiend, to prevent his danger (not intend- 
 ing to difclofe the Treafon) and by occafion of that Let- 
 ter, fearch being made, the Deviiifh Projccft was tbt:nd 
 Ads 23. i5. out, and prevented. Paul was preferved by his Kinfmans 
 coming by accident, to know the defign the Jews had 
 to take a^ay his Life. 
 
 By fuch means and ways as thefe great dangers, other- 
 wife unavoidable, have been difcovered and fo prevented, 
 and not without the Care and Augency of Go^^s holy 
 Angels, who are appointed to be Guardians of his 
 People. 
 
 :>/>, Sometimes Angels p^-eferve God's People from 
 fuffering, and deliver them out of ir, by checking, re- 
 training and difiMing their Perfecutors. This thi An- 
 gels do fometimes by diverting them, as they did Saul, 
 when he was purfuing Dauid: They iHrred up the l^hi- 
 liHives cc 'nvade the Land, and fo Saul could follow 
 David no longer, he had other Fift to fv. When the 
 men oi Sodom csme to Lor's houfc to abuic him and the 
 Strangers he held entertained^ an Angjl ftruck them wiih 
 Gen. 19. 10, Blindness, thu ihey could not find tlie Door. Here fuch 
 ,1. ' 'a check was given the men, that they were difcouraged 
 
 from proceeding any further in their brud/h Rage. 
 
 When 
 
their NaUtrCj Office, and Minijlry. 1 7 1 
 
 When i\\tSjriani befieged Samaria^ they were made to 
 hear fuch a noife of Chariots and Horfes in the Nip,ht, as - Kings 6 6. 
 made them all run away, and the City v/as delivered. 
 Angels (as has been (hewed) have Power on mens out- 
 ward Senfes, yea and upon the Imagination aJfo, (b as 
 they can infuuate and delude men, and fo they often do 
 the Churches enemies. Sometiriies they execute the judg- 
 ments of God on Perfecutors, and cut off fuch as are 
 moft hot, and fierce. Herod w^i a moll cruel Perfecu- 
 tor, and Itrerched out his hand to vex the Church : He 
 had put James to dcM\\ and imprilbned Vetey, with an 
 intent to deal in like manne" with him nUo : and God 
 knows what havock he would have m^de if he had baen 
 let alone: But God would not iufTcr hi n an) longer, 
 and it is faid, an Angel oftb.: Lord jt^^ote htm, A6ts 12. 2;. 
 
 When Sennacberih iav Sicge ag:»inft Jtrt^filem^ an Angei ^Klngs 19.35. 
 of the Lord defeated ins Army, and in one Night flew 
 of his men one hundred fourfcore ai?d five ThouC^nd. 
 Thus do the Angels prelerve God's People from, and de- 
 liver them out of trouble. 
 
 SECT. VI. 
 
 BUT there is fomewhtt that is to be objedvd againft 
 both thofe ways of Angels preferving anu delivering 
 God's People. 
 
 Againft the former which is fuppofed to be by r'ifco- 
 veiing their danger to them beforehand ; This may feem 
 to be more than Angels can do. Do Angels knovv vhings 
 that are to come, fo as to be able to give notice of them 
 before-hand ? Does not God challenge this Power as his 
 own peculiar ? 7/^.41.2:5. Shew/ the things to come^ th^t 
 ue may know that ye are Gods. None but God (it fuems) 
 can tell what is to come hereafter. 
 
 To this I anfwer, None but God can tell all things 
 that are to come, but there are fome things to come that 
 men of a very ordinary reach can foretell. Every one 
 can foretell'that to Morrow the Sun will rife at fjch an 
 Hour, and in fuch a part of the Heaven. An AFlronower 
 by his greater Knowledge, can tell the very Day and 
 
 Z 2 Hour 
 
172 A DtjcoHYje of Afigels^ 
 
 Hour when there will be an EcUpfe of the Sun, or Moon. 
 The necefTary Caufes of thefe are in being, and known, 
 and therefore they may be foretold. 
 
 Such as are privy to a (ecret Plot or Defign, and are 
 acquainted with all Tranfadions about it, can rell before- 
 hand when 'twill be fet on foot. Men of great infighc in- 
 to Nature, and the Affairs of the World, can forefee, 
 and foretell many things that are perte(5t Secrets to 
 others. 
 
 Now the BlfciTed Angels having a moft perfect Know- 
 ledge of Nature, and of all that is done in this vifible 
 World, they can foretell more things than the wifeft and 
 moff knowing Men cin. 
 
 Somewhat has been difcourfed before of the Angels 
 Knowledge. They cannot certamly tell what is in the 
 Heart of a Man, or what he intends, it he have by no 
 Adion, Word, or S'gn, difclofed it, Andfo they cannot 
 foretell things that are meerly contingent, and depend- 
 ing on the Free-will of Man, or Plc.afare of God. But 
 
 1. Whatever things h.ive necefTary Caufes in being, 
 the Angels, by their natural Sagacity, can fr.'efee, and 
 ft) foretell. 
 
 2. Whatever Defigns are on foot, and Men do dif- 
 courfe about them, and make P/epjrat'ons for the per- 
 fecting of them, (tho' they manage this with all poflible 
 Privacy) the Angels knovi^ all this, and can tell what men 
 are about to ^o before-hand. Angels are in fecrei Cabals^ 
 and Councils, and know wh^t is agitated there, and can 
 give Intelligence thereof The King of Syria complain'd 
 of his Coarturs, and 'bought that l.nie of them had be- 
 trayed his Counfels to the King onjrael; But there was 
 no need of that, the Ang.ls that knew ali the Refolves of 
 his Council, could acquaint the Prophet with them, and 
 he the King oH/raeL And fo it was, as one of the King 
 of iS^n^'s Servanrs truly informs him. Eltflja tbe Prophet 
 
 2 King. 6. 12. that is in Ijraely tclletb the King of Jfratl the wor^s that thou 
 fpeakeB m the Bedchamber, 
 
 ;. Whatever Angels have Infli unions from God to 
 effect, that they can foretell. The Devil could tell Saul^ 
 
 that 
 
their Nature^ Office atid Minijiry. 173 
 
 that lie and his Sons fhould be fl.iin the next day in Battel, 
 and chat his Army (hould be defea-ed, i Saw. 28. 19. Tis 
 very like the Devil had leave of God to be an Inftrumenc 
 in cffedirg this, and lb he could give notice of it before- 
 hand : why lb can good Angels give notice of any luch 
 things as they are i^ppointcd to tfTetH:. 
 
 The Woman that had a Spirit oi Div'tnjtiofiy brought in 
 her Mafters much Gain by ttjreteliing things, Acfs 16. 16. 
 Angels Knowledg is. no doubr, as great as the Devils. 
 
 This in anllver to what may be objeded againft thefirft 
 way oiAngeU pref^rving God's People. 
 
 SECT. VIL 
 
 AGainft the latter, which is by cutting off their Ene- 
 mies, it may be objeded. That it (sems not to be 
 the proper Work of good Angels to deftroy and cut off 
 Men. Some chufe to fay, That Angels are lent to be In- 
 ftrumcncs of Good to Men, but the In- 
 
 ftruments by t^^hich Evi's are inaid.^d, are /"^f ^^ ^^"f ^f' ^.^^^'^ 
 t ^^ 'X ^ ^ A \^ L- I !_• ,j ad falutem, nialos ad exitium. 
 
 the Devils. And they think this prov'd p^^^ ^yf^yf' 
 
 Luke \o. If), where Serpents and Scor- Exiftimo quicquid menti aut 
 
 pions, and whatever elle is noxious and corpori accidit adverfi, id cUc 
 
 hurtful to Man, is calfd, The Tower of the ^^^.n^^^fonem per Angelos malos: 
 
 ^ I T^ -1 r quicquidulpumfalutarecuopus 
 
 I.nemy, t,e. the Devil 5 Igrjeyoupwerto Angdorum. Bnccr. 
 
 tread on Serpents and Scorpions^ and over all 
 the power of the Enemy: Therefore fuch hurtful things^ pro- 
 perly belong to the Ereiiy? the Devil, as God's Executio- 
 ner, that with them he may affli6l men : And he is faid 
 to have the power ofDeatb^ Heb 2. 14. that is, as being the 
 Executioner oftt, wherefo c the Hebrews call the Devil Sa- 
 njaely and the Angel of Death. 
 
 To this I anlwcr^, It is evident in the Word of God, 
 that God executes his Judgi;;ents on men both by good 
 and evil Angels, and not by evil Angels only. David 
 praying aga".n{( rl e Ene^riies f>l .'jc Church, U)s, Let them 
 be as Chaff btfore the Wtndy and I' the Angel of the Lord feat- ^^J^- 55- 5j <^^ 
 ter thim. Let thtir way be dark \4fltppery, and let the An- 
 gel of the L.rd per/rcttie them, ^'his foim ot exp.iiliGn 
 feems to import, that God^s bkued Angels are ordinary 
 
 In- 
 
1 j^ A Difcourfe of Angels y 
 
 Inftruments in punifhing the Churches Enemies. 'Tis 
 true, the Pfalmilt fpeaking of the Plagues that were 
 brought on the Egyptians^ fays, God caft upon tbem tbefiercc' 
 
 VUl 78. 4p. wf/ ^/ bis anger y &c. by fcndmg evil Avgels aworg tbem. 
 So we read the Text ^ but learned Cnmero thinks ic Ihould 
 not be read, evil Angehy but tbc evtl of Angels. CD^^I , /. e. 
 Evil is not an AdjecSive^ but a Subftanrive, for O^O is in 
 Regtmme^ and therefore ihould be renderM tbe Evil of An- 
 gels 5 that is, fuch Evil as Angels were imploy'd in afflid- 
 ing. It cannot well be denied, but that the firfl.born of 
 the Egyptians were flain by a good Angel, for 'tis (aid, He 
 
 Exod. 12. 23.fpar"d the Ifraelttes, and palled over their Hcufcs. And 
 
 . , , ^ , were they nor good Aneels that bronght 
 
 Nee vcrot^ntumpcr Angelos ^ r n > j 1 in T. 9 n 
 
 malos tanquam carnifi.cs fuos ^'^ OMKoiSedom, and then defiroy'd it > 
 (quod quidjm o.inimant) exe- And the Plagues that are to come upon 
 quitur poen.'.s fcelerum humano- Antichrift^ are they not fpoken of as effsds 
 rum, fed etiam per bonos non- ^f j^g yjoig vi-hich the Anpels are to pour 
 t^unquam exercet ^udicmjua.^^^^ ^^^ , Therefore it is not unufual for God 
 
 to imploy good Angels in executing of his 
 Judgments ; nor is there any thing in their Nature or Of- 
 fice that fliould hinder this : For iho' they are ( 'tis ac- 
 knowledg'd) Minifters of Good, fo this is for Good (viz..) 
 for the Church, ffor whofe fakes efpecially Angels are fenc 
 forth J that the Enemies thereof fhould be checked, and, 
 when they prove implacable, be cut off. Such as have 
 the care of Families or Kingdoms, it belongs to them not 
 only to cherifh, proted, and make much of fjch as do 
 well, but to reftrain^ chaftife, and punifh fuch as are dif- 
 ordeily. 
 
 SECT. viir. 
 
 AN D now, while we are upon the Angels being im- 
 ploy'd OS Executioners of God's Judgments on men, 
 it will not be amifs yet further to enquire, H^ctber thty are 
 wade uje of in affljttifjg GoSs own People, as well as in punijliing 
 tbe wicked, h feem's not well conliOin?, with the love An- 
 gels bear to good men, and their Office, which is to' be 
 Minilters of Good to fuch^ for them to be imploy'd in 
 
 caufing 
 
their Natnre^ Office ^ and Minijity. 175 
 
 caufing their Sorro'-v and Grief. Punifhing oi good men 
 (eenis a Work fictcr tor Devils tlian tor good Angels. 
 
 To this I anlwer, Angels are fometimes imploy'd in 
 aflli<^ing and pnmlhing God's own faichtul Servan:f. It 
 was an Ange". oi the Lord that met Mojts in the Inn, and e^^^^j ,^ 
 would have llain hin), for neglecting to circumciie his 
 Child. Ic was an Angel that punilh'd Davids Sin^ in num- 2 Sam. 24. 
 bring -he People, anU that brought that Peltilence that 
 dcflroy'd luch muhiiudes. It was an holy Angel oi God 
 that (more Zecbary^ Join the Bapti/l^s Father, wich Dumb- 
 nefs for hi^ Unbelief. Luke r. 
 
 Several Infhnces of good men chafliz'd bv Angels Ec- 
 cUfiafticair Hillory aftords us, there is no need to produce 
 them. 
 
 'Tis frue, they are not alway imploy'd : Devils fome- 
 times ciijlid God's PeopK, and they have a great mind to 
 be on \iv:\\ Wor.^. Saran ask'd leave of God to sfflid: '^ob^ 
 and he hid liberty to do if : And Chrift cells his Ap-Kcles, 
 Satan bad rlejircd to "wirmow them, to fift them Oi heat^ 
 Luke 22 51. Vaul had a nujjenger of Satan to buffet him. 2 Cor. 12. j. 
 And th; Church oF Smyrna is toid, Thjt the Devil jhould 
 ca[i jomc of them into Vrtlon. Tne nv.aninR "^ not, rhat he^^^^- ^' ^^• 
 ftoiild do ic immediaicly, butby Peilecutoiaihat helhould 
 fet on. and therefore he is laid to do it : Arc* ff n^^riaieshe 
 does arHid them more immediarely ; he ciid Job both 
 ways. This cannot be denied, yet Devils have not Vmi 
 power over good men, that they have over othe'S. We i cor. 5. $. 
 read of certain contumacious and obUin<^(e Singers, iiiar i Tim. 1.20. 
 were to be deliver'd unto Satan ^ (bme think rhar fuch ?.s 
 were then delivered to Srtan were ordio^rii> vey d by him 
 with grievous Pains and Dileafes, and thar the power of 
 delivering men thus to Satan was an ex:r,iord:nary Po'ver 
 whic!^ the Church then had and exercised on fuch as were 
 excor.imunicated, and was for the reltraint o^ contuma- 
 cious Perfons, wiiile (here were no Chiidian Magillraces 
 CO relirain and puniih them. B^'t if nothing be meant by- 
 delivering to Satan, but Excommuntc-nioa it (elf (as others 
 think) yet the Phrafe mnft nereis imp'-'t thus much, i;/?;,. 
 That Perfons cad out of the Church, or meriting ir, arc 
 more under the power oi Satan \.\\m fuch as continue in 
 
 its 
 
1^5 A Difcourfe of Angel Jy 
 
 its fellowfhip, and walk orderly in it. Wherefore, tho' 
 gooii men may by the operation of the Devil be afflided, 
 yet they are not (o much under his power as Ibme others 
 are, they are not delivered to him. This by the by. 
 But to return •, Tho' Devils have often an hand in affl'd- 
 ing God's People^ yet it is true alfo, that Angels are very 
 ordinarily imploy'd in chaOeningofihem. 
 
 For any one to go about to determine when, and what 
 Affl]<5lions come by Devils, what by Angels, would be a 
 very great Prefumption : Only this is certain, God makes 
 ufe of both, in punifhing both good and bad men. 
 
 2. It is no way inconfiftent with that tender Love that 
 Angels bear to good men, for them to ch^^ftife them fome- 
 times. Parents dearly love their Children, and yet will 
 (bundly whip them when there is caufe. And the Apoflle 
 
 Heb. 12.5. ^ays, Whom the Lord loveth he chafieneth^ and jcourgeth e^very 
 Ion whom he recei'vtth. God loves his Children betf^er than 
 Angels do, and if afflicting confilts with God's Love, it 
 does with Angels Love too. 
 
 3. That Angels are imploy'd in chaftening, is, I count, 
 matter of fingular comfort and encouragement ♦, for if a 
 man muft fuffer, he would rather chufe to fufFer by the 
 hands of a friendly and good perfon, than by the hands of 
 a cruel Enemy. You know how Va^oid reiolves the cafe : 
 Let me fall into the hand of the Lord, (for his Mercies are 
 great) and let me not fall into the hand of men. Why ? 
 Men have their Paffiins, that are apt to tranfport them in- 
 to unmeet Severity^ and m;^kethem to become cruel, in- 
 
 Jcr. 50. II. ftead of being juli- ,• but God, when he puniflies his Peo- 
 ple, it is in me^fure^ and for their good and profit , that they 
 Hcb. 12. 10. f^ay h partakers of hts holwefi Hath hejfmtten htm (lays the 
 Prophet) as he [mote thofe th^tfwote hwi^ &:c ? God handles 
 Ifa. 27. 7, j^jj People more gently than he handles others : In mcafure 
 ^» when it jlwotetb forth, thou wilt debate with tt. He flayetb the 
 
 ^\ rough vnnd tn the day of ths Eafi v^ind : Ry this therefore (Jjall 
 
 the tmejuity of Jaccb be purged. Thus God handles his Peo- 
 ple, and that becaufe he is very gracious. Now the An- 
 gels are bed like him of any of his Creatures, and they 
 have the lame Defign as He has^ and the fame Care to 
 
 rem- 
 
their Nature^ Office and Minijiry. 1 7 7 
 
 temper the Saints Sufferings; they will not put one grain 
 ofbiccernels into them more than needs. 
 
 Wherefore (I lay) 'tis matter of fingular comfort that 
 God ules Angels in our Chadifcments^ they fmite us who 
 are ient of God to keep and cherilli us. We may fa) as 
 Davul does of the Reproofs of Goud Men, Let the nghteom pfji. 141. •^, 
 fmtte me, it jljaU be a ktndneP '^ kt him repn^ue. me, tt jhati be 
 an exccllmt 0)1, which jl)all not break my head. Lord, let the 
 Blefled Angels be my Chaftencrs, put tliy Rod into their 
 hands : So have we realbn to pray, and thac we may not 
 be in the hands of any of Satan s Mcflenger?. A f»gcl:» will 
 ufe the Rod fo, as that tho' we have Taiti^ yet we ibj'l have 
 Profit, and we (hall feel no more than they will hcip us to 
 bear ; when they ftrike with one hand, they will Tapport 
 with the other. 
 
 And thus have I fhew'd, as fully as I can, how Angels 
 are imployxi both foi Soul and Bid]f. 
 
 SEC T. X. 
 
 IDefire to take all my Miafrcs from the Word oi God, 
 and net to be wile above what h written ; yet Jhall I 
 take liberty to note, that it is here further ;dded by fome, 
 that tho' tjiere be (qielitonlefs) but one Mediaiur between 
 God and man, the man Chrifi Jejm, and he alone does ob- 
 tain good things for us, and maketh us accepted vvi:h 
 God ; yet may it without offenco be (aid, i. That Angels 
 do pray for Gods Church and People: 2. Tiiac chcy "are 
 imploy'd in the Patronage and Defence of the Names of 
 his People, against the falfe acculations of the Devil , nd 
 his Indruments. And how tar this may be allowed, I (h.^ll 
 briefly enquire in thisbed:iofi. 
 
 1. Angels (Ibme fayj do prjy for the Church and Peo- 
 ple of God, and they conceive it to be fufiicientiv prov d 
 Zech, I. 12. where it is writteHj And tb^ Angel of the Lord 
 anjwered and /aid, O Lord of Hofis, hoiy Una wib thou n)t 
 have mtrcj ufon Jerujalem^ and on the Cities of Judahjagainfi 
 wbtcb thou hafi bad mdtgnatton tbefe tbreejccre and ten yaars ? 
 1 know (ome are of tlie opinion, that this was noc a crea- 
 ted Angel, but the Angel of the Covenant^ the Son of God 
 
 A a hiin- 
 
17^ A Difcourfe of Avgehy 
 
 himfetf, who ever lives to make merccjjinn : But orhers think 
 
 (not improbably) that it was a created Anj^el, becaufe 
 
 'cis faid in the next V^erfe, The Lord anju/eredthe Ar.gel'Whth 
 
 good and comfortabh vnrds, 
 
 !neonj!.ii C:a/'C'/?3 does nnc r>iflike this Opinion ; for Angels have 
 
 erit incommo- ^j^g charge of the F<jithfu!, and there is no dan^/cr in fav- 
 
 icnSx- ins 'l^ey do make Prayers for Chen.. ^ 
 
 Angdis pracatum fui(Tc pro Ecckfia, ^c. /.ngelis commiffa efl cura fidelium, & vi^i- 
 knt feniper pro toto corpore & (ingulis membris. Ergo non mirum ii etiam prccc, 
 roncipi.int pro fidelibus. Calv, 
 
 But whereas the Tafifis do hence take occafion to argue, 
 Angels pray for men, therefore much more do the decea- 
 fed Saints do fo : They are foolifli and vain in their lea- 
 foning ; for it belongs to the Angels Office to take care of 
 the fafety of men, but we read not chat Saints deceafed 
 have any fuch Office affign'd them. Whatever Work or 
 Service any Man is devoced to, and does bufie himftiif in, 
 he is defirous it Ihould profper in his hands, now the An- 
 gels work being to promore the Safety and Happinefs of 
 the Church and People of God, they muft needs be defi- 
 rous that this ftiould fucceed well, and why ihould we 
 think they do not fomerimes prefent thofeDefjres to God, 
 which is properly to pray ? 
 
 But let this be granted, yet will it not hence follow, 
 that we may pray to Angel?. The Scriprure no where 
 countenances any fuch practice, (as fiip,ll hereafter be fully 
 evinc'd.) The Scriptures teliifie of the Angels love to us, 
 and care of us •, not that we fhould go to them for help, 
 but that we may be more fully perfwad jd of God's love fo 
 us, and go to him with the more confidence, feeing he 
 bath appointed fuch Aids and Helps for us. 
 
 1 purpofe not to inlift any further on this ; but fure, if 
 this be (o, it Ihould be no fraall ft rengrhening to our Con- 
 fidence in difficult and dangerous times, viz.. to know that 
 there are the Prayers not only of good men, but of good 
 Angels too, that do folUciie for the Churches Safety. 
 
 SECT. 
 
their Natnte^ Office^ atidMinijitry. i j-p 
 
 SECT. XL 
 
 2. 'T^HE other Miniflry which is afciib'd to Angels Is, 
 X as Patrcns and Defenders of the Nawa of God's 
 People, sgainfl thetalfe Accufations of the Devil and his 
 Inf^ruments : They ((ay lome) can y a good report ot 
 them to Heaven, am! do vindicate \hd: lanocency upon 
 all occafions 
 
 You know the Devil iscalTd The Accujer of the Brethren, Rev. 12. i.^ 
 He periediy hates the S-iints of God, and will (p^ak no 
 good ot them, but xno[\ envioufly and malicioufly repre- 
 (ents them both to God and to men ; fird of all to God, 
 making tlie word of every thing, to provoke God againft 
 them. You read how he reprelenred Job^ as if he had 
 been a n*.eer mercenary perfon, when God had ^iven a 
 very honourable Chara<5i:er of him : There u vone like, unto j^,^ ^ g ^^.^^j 
 hm in the earthy (^^ys Godj a perfeB ar.d upright man, ene 'jo, 11. 
 that fearetk God and cfcheweth e'vil. Nowoblerve what the 
 Devil anfwers. mofi envioufly reflecting on this good man : 
 Doth yob fear Ged for nought? Ha/t thou not made an hed^e 
 about himy and about his houfe^ &C ? Thou haft bUffedtheivorki 
 of hjs hands, ar.d his jubftance u encreafed m the land : but pa: 
 forth thtne hand r.ow^ and touch all that he hatb^ and he •will 
 curje thee to thy face. And a (econd time, whe;i God com- 
 mended Job \QV his Conftancy, St ill he holdeth fa^ hiS In- 
 tegrity, (fays God) ahho thoumcvift me againjt him, to de- 
 flroy htmwithciit caufe, Tho' Job had given luoh proof oi 
 his Sincerity, in keeping clofe to God, when he ha J taken 
 all from him, yet the Devil bafely reproaches him before 
 God iHll, and U.^^ Skm for skin, yea, all ihu a man hath Job 2. ^. wi:; 
 ivtH he give for his life : But fut forth thy hand noii^ and touch 4) 5* 
 his bone and his flfjl\ and he will curie ihic to thy face, 
 
 Thus u(es the Devil to mifreprelent men to God ; aiid 
 fome think that he is call'd the Accujer of the Hrttbrt'i in that 
 place ill the Revelations^ with ie'pet5t unto ciiis Hiitory of 
 Job. 
 
 Secondly, the Devil ill rcprelenrs God's People un'.o 
 men too ; 'cis his deHgn to make them as o.liois as tie can 
 in the Eye of the World j he IHrs wicked men up to re- 
 
 A a 2 piuach 
 
*^o A Difcourfe of Avgels^ 
 
 proach and difgrace them, and to lay things to their charge 
 which they really abhor, to nick- name them, and give 
 odious Chara(5leis of them •, he incenfes and ftirs up Prin- 
 ces and inferiour xMagilirates againft them, without caufe, 
 and procures Laws to be made on purpofe that good Men 
 may be found breakers of tie Laws , as you know was 
 done in Danid^ cafe : a Law was made purpolely to en- 
 Inare D^nid^, and to provoke the King againd him, as a 
 contemner of his Authority. The Devil is in all fuch pra- 
 ctices. Now this being the Work of Devils, to reproach 
 and difgrace God's People, and to mil'reprelent them, it 
 may (IthinkJ without danger be acknowledged to be a 
 part o\ Angels Work to rcpoit well of them, and that they 
 do lo both to God and men. 
 
 Ftrjl to God. 'Tis true, God has no need to be told 
 what men are, or wh r rhey do, He fees all things perfed- 
 ly himfelf, without any Into; mer: Angels carry tidings 
 to him, not for need^ bu* »or lUtc and honour ; as Kings 
 have all things jj.anag'd by Minifters. God knows all 
 thing^bur he will have Angels to be Witaef]es,and to give 
 their Tefrimony concerning his People, and fo they do. 
 The Angels in the Prophet Zechary^s Villon report the 
 Hate of things in tl.ofe parts of the World wh.ere they 
 Zech. I. II. were fent ^ We have walked (fay they) to andfi-o thrcugb the 
 CGrth, and beheld^ aU the earth ftttethfttU, and ts at reft. Other 
 Nations and Kingdoms were in a quiet and peaceable liate, 
 only Jertifalem and Judah were in trouble and affliction, 
 as rhey go on to report. 
 
 Jn Jacobs Vifion he fiw the Angels going up and down 
 the Ladder that reached from Heaven to Earth. They 
 come down to attend their Charge here, and they go up 
 to make report of ir. God is not untold how 'tis with his 
 People here, their Sufferings are reported, and fo is their 
 Zeal, their Purity, their Patience \ 'tis all reprefented to 
 him by theie Heavenly MefTengers: How ihculd this com- 
 fort faithful men againft Satan's Accufat ions, and the un- 
 j'uft Cenfures of the World ? 
 
 1 willingly grant, a Chrifiian Man's chief fupport fhould 
 be, tlutt the Lord JefmChnft is our Advocate with the Fa- 
 ther, and v^h^n Satan acculesand llirs up God againff us, 
 
 Chrift 
 
their NatHre^ Office and Minijiry. 1 8 1 
 
 Chrifl r;^kes up the matter, and nor only reports our Caufe 
 truly, but enters a ?lea{o\' us, and obtains the pardon of 
 fuch Sins as Sntan may truly charge us with. Angelscan- 
 not do rhisj they meddle not with this Work, this is Chrift's 
 proper Work, and they will not prefume to take it out of 
 his hand. Let Papfis look to it, whether they do not 
 alcribeCiirilt's proper Work to Saints and Angels ; wc on- 
 ly yield, that Angels are true /«rfZ//^f««r/, and do telHfie 
 ♦or the Saints, which fiiould be a gieac Comfort to 
 them. 
 
 And then, as Angels truly report their matters to God, 
 ih Cno doubrj they do much towards the vindication of 
 them before Men. They dctedl the fallhood of the Re- 
 proaches of malici' us Men, and make manifeil: t'»e Inno- 
 cency of good Men. The Angels were not idle in the cafe 
 of the Je'u^s^ when Haman dchgn'd to defanis them, and 
 more c^fpecially Mordecat, that flood molt in his way. Se- 
 veral circumftances in thatHifiory were, no doubt, ordered 
 by thj mlniftty of Angels/ho* no exprels mention be made 
 of their Agency. 
 
 Angels are Keepers ot the Names of God's People, as well 
 as of theis Souls and Bo'Jusy or elfe che Reproaches of ma- 
 licious men would IHck a giear deal moic fban they do. 
 
 The Angels are Keepers of their Temporal Effaces; 
 they were fach an Hedg abo'-.r Jobs E'lace, thu the De- 
 vil could not touch ir, till God rem ^v'd them from it : 
 Ha[i thou not tnadt a7i b^dg about htm, (fays Satan) and about Job i. lo. 
 his houfe^ and about all that he hath ? This Hedg is t.^ken 
 to be a Guard of Angels : and if they be to gLia:d God*s 
 Peoples Eltates, then much mors thei« Names, which are 
 of greater value, according to Solo?non^ Prov 22. i. A good 
 name is rarher to be choftn than great riches ^ and loving favour 
 rathtr than filnjer and gold. 
 
 Fear not the Calumnies and Reproaches of wicked men. 
 The Devil hath never been able yet to root out of the 
 Hearts of Men (bnie reverend Efleem of pious Men. 
 There is a beauty and majeRy in the face of trueHolinefs, 
 that commands Refj;ed from very Enemies. King Herody 
 tho' a very wicked wretch, yet bare a reverend lelped to 
 John the Bapifl ] his Confcience told him John was a 
 
 good 
 
182 ^ Difcourfe of Afjgelsy 
 
 gooJ man, and therefore he reverenc'd him. And there 
 will be fiich, in the worfl: times, as will bear teftimony to 
 the Innocency and Worth of eminently holy Perfons • 
 and if they have none on Earth to vindicate them, the 
 Angels of Heaven will take their part, and effeaually,tho* 
 invifibly, fupport their Credit. 
 
 Let this fuffice touching what Angels do for men In 
 their Itfe-ttme, I mean, till fuch time as ihey come to die, 
 which is ihcfecondFertod of their Miniflration. 
 
 CHAP. IX. 
 
 ^ I. What Angels do for Men at Death. § 2. They 
 mitjgate the Pains of Death^ and mak^ it more eafy, 
 § 3. Theji are Mejjengers of Comfort to dying per- 
 fons, § 4. IJ hat Angels do immediately upon fe- 
 paration of Soul and Body, § 5. IVhat they do at 
 the RcfurreSion. ^ 6. The Belief of this Docirine 
 offhe Alinijiry of Angels is urgd. § j. Of one 
 great hindrance of the belief of it^ viz. that there 
 are f el do m any Apparitions of Angels 7tovr^ removd. 
 ^ 8. The Reafon andEnds of Appa^^itions when they 
 were fieqh'ent^ and that 'tis not fo necejfary nor fo 
 fafe for us^ that they fjoidd be now fo frequent, 
 § 9. Another Objed ion from the great fuffcrings of 
 God*s People^ anfrverd. § 10. Another ObjcCi ion 
 anfwerd: A^nd^ that the Minijiry of Angels places 
 them not in any l^nd of inferiority to Mcn^ is 
 frjew'd. 
 
 SECT. I. 
 
 TPIAT which remains is, to fhew wh.vt Angels do for 
 men rtf Death, and ^/^t Death, which is the fljjrd 
 and lal^ Fcnod ot their Minil^raiion. The Angels Mini- 
 
 ftry- 
 
their NaturCy Office^ andMinijiry. 183 
 
 Hry is not to ceafe until all the Heirs of Salvation 3re 
 brought lafe to Hc.iven, and (ctlcJ tlicrc, ^nJ the rcll cie- 
 livcr'd up to eternal Piinifhinent •, when tl^is is done, rheir 
 Work of minKMng isat an end ; in the meanvvhile God 
 makes uP:? of theiu. 
 
 As for wicked Men, who have perfever'd in their Wic- 
 keunefs to the h{\^ Oubbornly rcfufing from time to time 
 the help and condiirt of thofe Hcivenly Agents, they 
 have by their vviifulners and impcnirency (o dilialhed them, 
 that in this lafr Peiir.d we may look upDn chem ('the moil 
 of them at leaftj as wholly in a m.innerde:eited and for- 
 (akcn: But ^s i)v fiichful ChrifHans, that for the main 
 have been tradable and obedient. Angels (no doubc) (hew 
 them moll Love at lafi-. 
 
 And firft, at Death i when Death is near approaching, 
 when they are entring on their lafi Conflicts with that 
 King of Ran ^ this is a tirr^e in which men have more thaa 
 ordinary need of Angels aid and fuccour. Now Angels 
 having attended God's People all their life long, 'tisabfurd 
 to think they fhould have them now in their greateft 
 need, when they are juft taking their leave of all things 
 here, never to fee thero more, when they are parting with 
 dearcft Friends and Acquaintance, and when they are de- 
 flitute of all fenfible Delight, can neither hear, nor lee, 
 nor tafte, nor feel any thing that is pleafant; when they 
 are under divers fharp pains, and continual faintings, the 
 natural Spirits being almod quite fpent ; and when by this 
 means the Mind alfo is much difabled, and unfitted for 
 wonted Contemplations and Devotions ; yea, and evil 
 Spirits are attending with a defire to difinay and confound 
 them, and to (hake their Faith, which is all they have to 
 fupporc them : at fuch a time as this the blefled Angels 
 will not, doabdefs, leave God's People-, no, they have 
 there a Ipecial Part to ad with theoi^ and for them, when 
 they are fo hard befet. 
 
 Our Saviour Chn/^'s Agony in the Garden, was juft be- 
 fore his Death, and a Prologue to it, and then we read, 
 iin Angel came unto bim^ and ftnngtbened himy Luke 22. 4:5. 
 And many of God's faithful Servants, when they have 
 been near their Death, have openly teflitied their Expe- 
 rience 
 
84 ^ DifcoHrfe of AngeJs^ 
 
 rience of fach wonderful and fupernatural Communica- 
 tions, as we cannot attribute unto any other Inftruments 
 than the bleffed Angels then attending them. 
 
 I (hall note three ways that Angels do in and juft hefort 
 Death minifter to the People of God. 
 
 F;r/?, They keep oif, and reitrain evil Spirits, and hin- 
 der their Hellifh Attempt?. The Devils have never more 
 mind to be tampering v/ith men, than when they are on 
 their fick Beds, and a dying. As for wicked Men, their 
 bufinefs with them is, to keep them froii Repentance. 
 The fenle of Pain, and fear of' Death, have often much 
 awaken'd Mens Con fciences, and true Repentance hath 
 fometimc follow'd upon fuch awakenings ; wherefore the 
 Devil's defign on fuch as are unfincftified, is to keep them 
 as quiet as he can,and to make them co prefume and hope 
 all is well, and God fuffers him ordinarily to prevail: But 
 as for true Chriftians, the Devils go another way to work 
 with them ; they commonly tempt them to defpair, fet- 
 ting their Sins before them, and raifing doubts, and fears, 
 and horrours in them ,• they will be cafting in ill Thoughts 
 of God, and reprefent him to them as an Enemy. This 
 will the Devils do to the beft Men, when they come to 
 die, if they be not hindered ; and on a fick Bed, and when 
 languifhing under (ome mortal Difeafe, God's People are 
 badly able to grapple with fuch potent Adverfariesfftiould 
 they be let loofe) without fome extraordinary afliflance. 
 Now God will not fail his People in their extremity, nor 
 will he fuffer the Devils to do, at fuch a time, all that they 
 have a power to do, but will chain them up and reflrain 
 them; and the Inftruments he makes ufe of for this, are 
 his holy Angels, who do wage continual War with the 
 Devils, and oppofe their hellilh Defigns. We read, Rev. 
 12. 7. how Michael and bis Angels fought again/} the Dragon 
 and his Angels. I grant this is to be underliood of a War 
 and Conteft that was to be manag'd by wicked Men, 
 againR the Chrifiian Church -^ but be ic fo, yet there is a 
 real foundation of that Allufion, and ic fuppofes that good 
 Angels do oppofe the defigns of Devils, waging a kind of 
 War with them in the behalf of thof^ which they have a 
 
 charge 
 
their NatHre^ Office^ and Minijiry. 185 
 
 cliargeof: and did they not encamp about the Faithful, 
 lor their aid on their Deathbeds, when natural Strength 
 tails, it would go haid with t\vzn\. 
 
 SECT. II. 
 
 Secondly, A Ngels at Death do help God's People, by 
 X\- micigacing the Pains ot it many tiire?, 
 and making it more ealy to them. Some Martyn that 
 have b^en put to very cruel Deachs^ have teltitied to 
 this. 
 
 ^x.HA-rvh being to be burnt to Death, wasdefired by 
 his Friends to give them (if he could) fomeSign, by littir-g 
 up his hand, if he found his Pains fuch as were tolerable, 
 and might be born with Patience, and he did {q\ When 
 his Speech was gone, his Body burning, and he thought 
 to be dead he lift up his hands over his head, all en rtre, 
 and clapt them thiice together, which caufed a great 
 Shout among his Friends. 
 
 Mr. Jama Rainhant, when the Flames had half con- 
 fumed him, cried out in the Fire: O ye Papifts! ye loch 
 for Miracles^ here now ye way fee a Miracle^ for in this fire 
 I feel no more fain than tf I were on a Bed of Down, yea it 
 is to me as a Bed of iCoJes. If Angels could keep Sbadracb^ 
 Mefijach^ and Abednigo in the fiery Furnace, without any 
 hurt, why might they not keep this holy Martyr in the 
 Flames without Pain, tho' he died in them ? He is a very 
 uncharitable Wretch that will not believe he found as he 
 (pake. 'Tis I confefs a wonderful Tnflance, but 'tis ulual 
 for God to indulge his Martyrs more than ordinary Sup- 
 ports in Hery Trials. 
 
 Nor is it the Privilege oi Martyrs ov\\y^ I doubt not 
 but many of thofe that die in their Bed, do meet wich 
 fuch Refrefhments, as make their Pains much more eafy 
 to them, than we can well imagine. D^x'/^ (ays of the 
 merciful Man, The Lord will Jirengtben him upon the Bed 
 of langui\lnngj thou Wilt make all bn Bed in bis Sicknef^ 
 Pfal. 41. 5. God will make his Sick Bed eafy. And as 'tis 
 by Angels he keeps his from Sicknefs, PJal. 9 r. 10, i r. So 
 'iis by them that he keeps and comforts them in Sicknefs. 
 
 Bb Oh 
 
i86 A Vifcoiirfe of Angels ^ 
 
 Oh let no good Man's heart fail him to think of Death, 
 when he hath fuch to attend him as can make the molt 
 painful Death eafy. 
 
 SECT. III. 
 
 Thirdlyy A Ngels are often Meffengers of mod ravi/Ir 
 
 ±\ ing Joys, and Comforts, to dying Saints 
 
 Such thinjjs have fome good men had revealed to them 
 
 on their Death-beds, as have firangely tranfported them, 
 
 to the wonder of all that have been 
 
 Df^^(>r«. notes it IS the Opinion 3^0^^ them. " The Soul (fays one) 
 
 V^i::^^:^^ "^A :: - ?^ '^ ^-rv"^ '^'^ \K^''''' ^r- 
 
 ro pronounce rruly touching things dition, and lequeltred trom earthly 
 
 to come. ne^5<,«a>c«v Ttt\- ^j;^: m " thipgs, is more apt to enjoy the 
 ^i>xoy7* ^uf 6v dv K.a^v h T« 7.- cc B^n^^f ^f jntemal Light, and bet- 
 
 rcv-mi, Diod.Sic.lib, Id, ter ntted tor Spiritual Commerce 
 
 '^ wich God himfelf, or with his An- 
 " gels. And before its departure it doth fometimes, by* 
 " Heavenly Infpiration, penetrate the very Secrets of 
 ^' Heaven it felf. 
 
 Some Examples we have of Perfons that have had on 
 their Death- Beds, fuch foretalls of the Joys of the other 
 World, as we would think Man rtiould not be capable 
 of, while in the Body. 
 
 Mr. Holland the Day before his Death, on a (iidden^ 
 while one was reading, laid, *' O fray your reading I 
 *' What Brightnefs is this I fee .'' It is my Saviours Shine. 
 " Now farewel World, welcome Heaven. The Day- 
 " Star ffom on high hath vifited my heart. And then 
 turning to the Mtni^er who preached his Funeral Sermon^ 
 he faid, '* 1 defire you would preach my Funeral Ser- 
 *' mon, for this Night I die ; and fpeak this for me, 
 *' that God deals familiarly with man : I feel his Mercy, 
 " I lee his Majefty, whether in the Body or out of the 
 '^ Body, I cannot tell, God he knoweth; But I fee 
 " things that arc unutterable. 
 
 Many have told the very Day and Hour of their de- 
 partue. And (fays Bifhop Hall) thefe Revelations and 
 Extaflcs of Joy, whence are they ? If a Man without all 
 
 Obfervation 
 
their Nature^ Office and Mwifiry, 1 87 
 
 O'jfsrvation of FbyficJ Cntialm, (hall receive, nnd pIvo 
 Intelligence nnny days before^ what diy and hour ihall 
 be his laiij what caufe can we attribute this to but our 
 attending Angels ? 
 
 And when Joy rifes not to fuch an overflowing height, 
 yet docs it iVequently hegin an Heaven upon Earth, and 
 the Fears of Death are fully vanquilhed, that the good 
 Man can fee it, and feel it coming without any regrpt. 
 
 Angels are wich the Saints in the very minute of dy- 
 ing, taking away the Terriblenefs of ir. There is an 
 Averfation in Nature to Death : But (fays Mr. Ambroje) 
 the Bodies pafl'age thro' the Grave, tho' it be dark and 
 difmal, yet is it (afe and fecure. The Grave is but a 
 flecping-place (They jljall reft tn their Beds) and their S011I5 
 Angels guard (afe to Heaven prefently, as is next to be 
 (hewed. But thus Angels minifter to the Saints in 
 Death, 
 
 SECT. IV. 
 
 IMmediately after the Separation of the Soul fom the 
 the Body, the Angels receive it, and carry ic to Hea- 
 ven. They are a Convey for the departing Souls of the 
 godly, to bring them to their Felicity, tho' how they do 
 it we cannot underftand, as fays Mr. Baxter. They keep Animas 
 them company at leaft, and they are a guard to them as rum qui In dr" 
 they pafs tluough the Devtls Territories, as fay fbme. Fr.r mino mcriun- 
 the Devil is called the Vrince of the Vower of ths Air, be- ^"*" '" Coelum 
 caufb there is his Territory: He with all ^'i-^ Helliih pj^[^"^'^^^^^^ 
 Crew are the Inhabiants of that Region, §nd Souls in lubvchun^ur 
 their Journey to fieaveri muit pafs thro' the Air, and the comiraotu.-. 
 Angels wait on them as a Convoy. This is noted in ^'^'^ 
 Scripture concerning Laz^arus, And it came to fafs that 
 the Beggar died, and was earned by the Angtls into Ahra- 
 bamsbijom, Luke i6. 22. The D.ivils drag the Souls cf 
 vs/icked n»ep. to Hell, when they die ; ;iF.d Angels con- 
 dud: tb.e Souls of good men to fleaven : Sjch Hcninir 
 have all the Saints. The poorell and oieaneO of them 
 iliill be thus Royally attended. Lax^arus w.is a Beggar^ 
 and yet went in this State to Heaven. No woaJer -/9:j- 
 
 B b 2 I'iar^. 
 
i 8 S A Difcourfe of AtigeTs^ 
 
 ham was fo defirous to die the Death of the Righteous, 
 Let me [ays he die the ^eatb of the righteousy and let my lafi 
 and be like hisj Numb. 23. lo. Wl;^ HQn Let my Soul die. 
 He hath not refpec^ to the kind of Death, but the State 
 of the Soul afrer Deatk. H« had Ibme Knowledge of the 
 BlefTed and Glorious State the righteous Man's Soul 
 fhould be in. The righteous man's Soul (whether he die 
 a natural or a fudden and violent Death) (hall go off ho- 
 nourably attended to a place of Blifs ; and this he wilhes 
 for. Oh that men were as willing to live as righteous men 
 live, as the}' are defirous to die as they die. But if men will 
 not live like them, they can by no means die like them. 
 It may fare much alike with their Bodies^ but their Souls 
 will have a much different Treatment. 
 
 *' Oh would God ye fiw what 1 fee (faid Mrs. Sr«^i 
 '* on her Death- bedj Behold 1 fee infinite Millions of 
 •^^ Angels fiand about me, with fiery Chariots to defend 
 '* me, thefe are appointed of God to carry my Soul into 
 "-'- the Kingdom of Heaven, 
 
 As Angels thus condud the Souls of good men to Hea- 
 ven, lb we may conceive they will mofl- joyfully wel- 
 come them into Heaven. The Holy City (by which 
 Heaven is meant, Rcu, 21.12) has Twelve Gates, and at 
 Is'I^^Portn ^^'^ ^^'^^ Twel?e Angels. Thefe receive the Saints in, 
 wncliv^men ^"^ if there be Joy in Heaven among the Angels when a 
 into Heaven. Sinner converteth, what Joy think you is there where he 
 Eng. Ar.ut. comes to feitle with them. 
 
 SECT. V. 
 
 THus aie the Angels imployed about the Souls of x\xt 
 faithful affoon as they leave the Body, conducing 
 ihem to Heaven, and welcoming them into it : But their 
 work does not end here, fomewhat there is ailb ^t the 
 Ri(urreciion that they have to do, which is biitfl) this. 
 They Ihall call the Saints forth out of their Graves. 
 Mat. 24. -9 r. Chrlft (lull ftvd his Angels with a great found of a Trumfet^ 
 and tL) (hjill gather tfgcthti his Elcd from the four JVtnds. 
 I Thcrt 4. i<5. ^^^^ ^^^ ^^^^ hirj'^jdf fljall dtjarJ from Heaven With a Shout ^ 
 'With the voice of the Archangel, and wtth the Trump »fGcd, 
 
 and 
 
their Natnre^ ^ffit:e^ andMiniJiry. 189 
 
 ani the dead tn Cbrtfl (l- all rife fir ft. To raife a Man up 
 from Death to Life is a Work of Om- 
 
 nipotency. Angels cannot do thi?, i" rcfurrcaionc cQ allquld ad 
 
 ^ r 1 I ^ • • A * -^ tfanfmutationcm corporum pcrti- 
 
 yet fomewhat ti.ere is in order to ,t, „^^^^ ^^ ^^i,^^^j^ ^^^^^^^ I ^^ 
 
 which they can do, and God will rum prxparatio ad repjrationcm 
 make ufe of them therein, 'Vix, To hununi corporis: Unde quantum ad 
 
 eacher the fcattered dufi of the Saints '^^i': '° rcrurfcdioncuritLrpcusml. 
 
 ^ , i I. r nifitrio Ancclcrnm : fed anima 
 
 together, and to prepare the fame, innudu.ca Deo corpori unktur. 
 
 for the repairing and forming of the /4f . /(;. q. 75. a 3. 
 
 Body : Bur God himfclf who is the 
 
 Creator of the Soul, will unice ir again to the Body. 
 
 When the dead are thus raifed, the Angels (iiall fepa- 
 rate the Good from the Bad. The Son of Man (Ijall fend 
 forth his Argels^ and they jliall gather cut of bts Kingdom all 
 things that offend, and them which do intcjiilty^ and JJiall ca/i- 
 them into a Furnace of Fire, Matt. i^. ^i, 42 For the 
 reapers of God's Harvefi At the end of the Wor'd iTiall be 
 the Ant^els, as v. ;9. 'Tis (aid, M:itr, ly 52. tbatCLrifIr 
 htmfelf [Ijallfeparate the good ft om the bad, but he will do it 
 by his Angels, as the former Text (hews. 
 
 Unjiodiy men here Icorn, and hjre the Company of 
 God'b People; but then they would fun have it, burfhc?!! 
 not be (uffer'd. No^ the Angels will drive them away, 
 till the Devils do fcize them, and hurry them to Hell, 
 Wicked men are now for being by themfelves, and ha- 
 ving their Fellowfhips in Sin, then they (hall be (et by 
 themleives, yea the Angels Ihall bind them together in 
 bundles, as Sheaves at Harveff, and they ihall be cafl into 
 Hell-iire. As therefore the Tares are gathered and burnt /« Mit. i7,^aq 
 the fire, fo fliali it be m the end of the IVurld. But the faith- 
 ful, the holy Angels Ihall guher into their own Com- 
 pany, and they Ihall have endlefs blelTed FelJowlJiip to- 
 gether in the blKbiul Pielence of God. And here ends the 
 Miniftry of Ange'^ 
 
 SEC T 
 
ipo A Difcourfe of Angel J ^ 
 
 SECT. VI. 
 
 np] 
 
 His DoBrine of Angels may to feme fecm to be but 
 a vice SpQculation, but as we have been confidering 
 of it, it is a part of our Theology, and capable of very holy 
 Improvement. Theology is not a Speculative, but a Fra- 
 Bical Do^rine. All Truths pertaining to ic are Practical 
 in refpecfl of their end, tho many of them be Speculative 
 as to their Matter. They all aim at an holy and heaven- 
 ly Life, and are excellently adapted and accomm.odated 
 thereto. When Tanl in his Epillles dilbourfea of God's 
 Eternal Love and Free Grace, of Election, and Adoption, 
 and Jullification, ofthePerfon, and Offices of Chrift, of 
 the Joys of Heaven; thefe are all Speculative Points, but 
 the end of them is holy Pradice ; and therefore he ever 
 reafons from them lo move to Holy Living. Whatever 
 the Dodrine is, this is (fill the ufe he makes of it, yea 
 and he exprefly tells us. The Grace of God that bringeth 
 Salvation y hath appeared unto all men^ teaching us ^ that dc 
 Tit. 2. iii^i'nying ungodlinefs and worldly Lufis, we fhould live foberlyy 
 righteoujlyy and godly in this prejent World, 6cc. This is the 
 defign and meaning of all Evangelical Speculations touch- 
 ing the Free Grace of God in Chrift, and no Gofpel 
 Truth is well underftood, till this right ufe of it is learned. 
 Faith is an adive Grace, It worketb ("the ApoiHe Hith) 
 by Love, Tiiis Dodi ine of Angels has the fame end ?.nd 
 aim that others have. But now (eeing no Truth can be 
 ufeful and profitable unto holy Prad:ice, any further than 
 it is believed, and heeded, tiieie is need that the believing 
 and heeding of this great Trudi, Ihould be hrfl urged, 
 and the Impediments thereof removed out of the way, 
 before we come to (hew the Ufes ot it. ' Tis gre.u pity 
 fo lich a Privilege and ElefTing, as i5 chat we have by 
 thofe CelefHal Agents, fnould lie fo much in thedaik, 
 and unobfeived, as hitherto ic hath : For tho' many 
 great Divines have alTerted it on Scripture Grounds, ytt 
 it hath been fo rarely and rpaiin£;ly Ipoken n^\ that tew 
 • men cake any conficlerable notice ot ir, or count much 
 
 upon ic. The Agsncy ol Angels is a thing that lies re- 
 
 mote 
 
their Nature^ O^ce and Mimjlry. 191 
 
 mote from our Senfes, we can fee it with our bodilv 
 Eyes, but it being (a^ h^s been evinced) reve.ded in the 
 Word of God, Faith, which is (be evidence of tbmgi not 
 feen, ihoiild make if real and certain to us. And 'cis our 
 Sin and Shame, chat it is no niore oblerved, thoui^ht nn^ 
 and believed, than it is. Let us bev^^ail and repent of our 
 Ignorance, Heedlefnefs, and Unbelief as to this Matter. 
 The Devout and Learned Biihop Hall thus begins his 
 Difcouife of Angels. '' The good God forgive me, for 
 '' that (among other Offences) 1 have lliffered my felf 
 '' fo much to torgec (as his Divine Prefence fo) thePre- 
 '' fence of his holy Angels. It is, I confefs, my great 
 " Sin, that I have filled my Eyes with other Objedls, and 
 " have been flack in returning Praifes to my God, for 
 '* the continual Afliftance of thole bleffed and benefienc 
 " Spirits, &c. And again, 
 
 *^ I am alhamed that in this piece of Jbeokgy I fhould 
 '' be out-bid by the very Turks^ who fhut up their De- 
 " votionsj vi^ith the mention of the Angels Prefence, as 
 " if they u'ere the upfhot of all Bleffings. 
 
 *' O ye bleffed Spirits (fays the fame Author) ye are 
 '* ever by me, ever vi'ith me, ever about me. I do 
 '' as good as lee you, for I know you to be here, &c. 
 
 'Tis afoul Shame that thofe excellent Spirits fhould take 
 notice of us (as they do) and we take no notice of them : 
 that we (houldbe (o continually beholding to them, and 
 yet not acknowledge them. 
 
 Let us reject with due abhorrence, the Atheifiical con- 
 ceit of thofe that deny the Exigence of Spirits, and will 
 not believe, becaufe they cannot fee their Operation. As 
 there is great benefit by their Miniftry it felf, fo is there 
 alfo much befides by the firm Belief of it. The Apoftlc 
 tells us of fome to whom the Word of God came, that 
 it profited them nor, becaufe it was not mixed with 
 Faith. This great Truth that we have been handling 
 will influence our Comfort, our Courage, our Love, and 
 Thankfulnelb to God, and Care of our ways, no further 
 than '(is believed, and heeded by us. If it be a Truth, 
 'fis a weighty Truth, and worthy to be much confidercd. 
 Oh ' take it up in your thoughts, view it again and 
 
 again : 
 
4 p 2 ^ Difconrfe of Angels ^ 
 
 again : Let it be but once throughly digeded^ and it will 
 be of (Ingubr ule to you in your way. 
 
 1 know there be Icnie that do believe the Exigence 
 af Angels, and that God in foiiie great Emergencies of 
 Providence hath made ufe ot them, who yet doubt whe- 
 ther God dot:s ordinarily ule them in the Government of 
 this Vifible World, as Indruments of difpenfing his Fa- 
 vours to men, according to our Suppofition. 
 
 Notwithltanding what hatb been alledged fiom Scrip- 
 ture^ to prove the iMiniftry of Angels, ic remains hard 
 for them to believe, that Angels are fo much concern'd 
 with men, and imploy'd about chem, as is fuppofed in 
 the foregoing Difcourfe. Some Objedions have been al- 
 ready anfwered, what other grounds there may be of 
 their hefitating in this Matter, we ihall iiere briefly ex- 
 amine. 
 
 SECT. VII. 
 
 AND one thing that makes fome men doubt is, that 
 in Scripture times, when Angels are faid to do fo 
 many great things they did appear in vifible Shapes, and 
 did work in a fenfible way commonly, lo that none could 
 queftion their Agency then, but now there are no fuch 
 Apparitions, or fenfible Operations of Angels, or if there 
 be any, they are veiy rare: And therefore fuch Inffances 
 as the Scripture affords us are not f.ifficient to prove An- 
 gels ordinary miniftring now. Again, Malignant Spi- 
 rits or Devils appear often, but Angels very rarely, and 
 therefore we have not the fame reafon to believe that 
 Angels arefo frequently imploy'd about us, as Devils per- 
 haps may be. 
 
 To this 1 have feveral things to give in Anfwer. 
 
 I. We do not build our Suppofition of the ordinary 
 Miniflry of Angels upon thofe Scripture Inftances of it, 
 where there were jippariritns : I lay we do not build it 
 only, or chiefly thereupon, but on fuch Scriptures as do 
 plainly afTert it, and give us afTurance of it. My Text 
 lays exprefly of all the Angels, that they arc wmtfirmg 
 
 Spirits, 
 
their Nature ^ Office^ and Mimjiry. i P5 
 
 Sftr'ttSy fent forth to winifier. And the Vfalmtji faith, The 
 Angfl of the Lord encampeth round about them that fear htm, 
 Pfal. :54. 7. And 'tis profnilcd, VJal. 91. ir. He (Ijall gtvc 
 his Angels charge over thee to hep thee tn all tiy ways. On 
 chele and fuch hke Scriptures we ground our Suppofition. 
 Now this being acknowled|:^ed to hj unqueHionably true, 
 we may make ufe of fucli Scripture Iidbnces as have 
 fomething extraordinary in them (lo 1 grant an Appa- 
 Tiiion isj to (hew unto what iorts of tliii gs their Mini- 
 ftry does extend, and to this purpofe do we chiefly urge 
 them. 
 
 2. It Is not true what is (uggefted, that Angels did al- 
 way appear when they wroughc any great Works 'Tis 
 true, frequently they did appear, but not alway^ no, nor 
 can it be proved that they did ordinarily when ':hey were 
 imployed. There was no Apparition of Angels (that we 
 read of) at the giving oftle Law, on Mount Swaij and 
 yet the ApofHe tells us, that they were implcy*d in thar 
 Bufinefs. Nor do we read of any Apparition when the 
 Ten Plagues were brought on the Egyptians, and^^t An- 
 gels were at work in them, as the Pfalmif- afuires us. 
 Mofes 2Lnd Aaron only appeared, the Angels wrought in- 
 vifibly. ^\itn Abraham afTured his Servant that God ccn. 24.7. 
 would fend his Angel with him, he meant not that an 
 Angei fhould go with him in a v'tfible Shape, nor did he 
 out of doubt. When the Syrians were ftruck with blind- 
 nels, we do not read any Angel appeared to do that 
 thing, nor do 1 think there did : Norwhen fb manyThoi;- 
 landb of Sennacherib's Army were by an Angel dciltroyed 
 in one Night. When Jojeph was warned of an A*ngcl to 
 go with the B^bsjefus into Egypi. he faw no Shape, for 
 it was in a Drean\ that he was warned. Yea, and when 
 an Angel llirred the Wateis of the Pool of Bttbefla, we 
 have no (ufficicnt ground to think the Angel did every, 
 time appear. The moving of the Vv'aters was vinl^k, hue 
 we cannot fay the Angel was ic^n. The like may be (aid 
 in (everal other cales. 
 
 3. Such Helps and Succours as we l-ave from Angels 
 now, tho'thev be communicated to ns infenfiMy, yet 'tis 
 frequently in fuch away as by theeffed we tmy plainly 
 
 C c enough 
 
IL^4 ^ Difcourfe of Angels^ 
 
 enough perceive there is the hand of fome Supernatural 
 Ap.enc in if. Bifhop Hall giving fome Infiances, fays, 
 'twere eafy to fill Volumes with Particulars of this kind. 
 
 4. 'Tis not cert.iin that all thofe Afparstions, that are 
 con^monly taken to be apparitions ot evil Spirits^ ^ro, in 
 truth fb. They may be many of them Apparitions o^ good 
 Angels for ought we know, when the Meffagc is good, 
 and no evil Tendency of it diicernible. " The exrraor- 
 ^' dinary Dete<5lion of Munhers, latent Trealures, falfified 
 *' and unfulfilled bequefl?, which are made by Apparitions, 
 '*• may be (fays Mr. GUnvil) the Courteous Difcoveries 
 *^ of the better and benign Genii. But if evil Spirits do 
 more often appear than the good, 'tis no wonder : For 
 they have defjgns to gain fuch for their Vaifals, as they 
 can gain (ss that fame Author obferves) whereas good 
 Angels have no fuch end to profecute. They are Mini- 
 llring Spirits for our i^ood, and are no felf-defigners for a 
 p'-oud and infolent Dominion. They feek to gain men 
 to God, and not to themfelves ^ and to make them his 
 Servants and not their own. 
 
 But whether the Apparitions that are, be of "good or 
 evil Spirits, they prove that fuch invifible Agents are at 
 work, with men. Let them be mofily evil Spirits that 
 tio ufe to appear, this proves that fuch are permitted of 
 God very ordinarily to intermeddle in the Affairs of men, 
 and to be doing with them, and no doubt for fome hurt, 
 liach is their Malignity and inveterate Malice. Now it is 
 no way probable that God (hould permit Devils to work 
 againil men, and not appoint Angels to do any thing for 
 them, as has been before noted. The Devils are eneiiiies 
 that men are no match for, men are very unfit and un- 
 able to grapple with them^ they know not how to pre- 
 pare for, or manage an Encounter with them. Now 
 God would never expofe men to fuch enemies, not or- 
 daining and providing any fufGcicnt Guard, and Succour 
 for them> 
 
 SECT. 
 
their Nature^ Office and Miniftry, 195 
 
 SECT. VIII. 
 
 5. TF we examine and weigh what was the reafon and 
 X end of Apparitions in thofe times when Angcils d'd 
 more frequently appear in bodily Shapes, we (hail tind no 
 caufe at all to doubc of Angels miniftring now ^ bscaufe 
 they do not now appear fo in affumed Bodies as they did 
 then. 
 
 The Heathens ('tis true) afcribe the Rarity of Appari- 
 tions to the Sins of men, and c-^iint the reafon is that God 
 is difpleafed, and therefore denies min the benefit of thoie 
 minilfring Spirits: As if there could be no benefit by An- 
 gels, uniefs chey did minifler in fucli a vifible way. But 
 the reafon why the Angels alTumed Bodies fomecJmes, 
 and minilfred to men m a vifible w;iy, was not that they 
 had any need of thofe Bodies, to help them to perform the 
 Services they were (ent about, or could not as eafily com- 
 municate themfelves to men, without fiich Bodies, as with 
 them: Thefe affumed Bodies were no help to them at all 
 to facilitate their work, for we find in the Scripture, that 
 Angels were frequently imployed in very great Woiks 
 about men, when yet they appeared not in Bodies vifibly, 
 as was but now proved. There was reafon for Appari- 
 tions, peculiarly relpe(5ting thofe times, in which chey 
 were in ule. And, except that reafon chat peculiarly re- 
 (peds thofe times, there can be no better reafon given 
 than this, viz.. God would have Angels appear at work 
 fometiines, to make the World acquainted with what 
 they are ordinarily imployed about, tho' unfeen. We 
 fhould not have known there are fuch Spiritual Powers at 
 work about us, it they had not fometimes appeared in 
 their Work. 
 
 I conceive the prime and mod proper reaf^)n of Jppa- 
 ritiens doth peculiarly refpe(5t thofe times in which they 
 were. And they were in ufe for the fame reafon that 
 Miracles were then alio in ufe. 'Tis with Apparitions of 
 Angels as with Miracles, they wcie for Signs only for a 
 certain time, and both of them Apparitions and Miracles 
 took their leave of the Church together, when they be- 
 
 Cc 2 came 
 
1^6 
 
 la Vcrcrl 
 Telljmenco 
 pucrl crant, 
 idco pxtcrnis 
 Apparirioni 
 bu*- Angf-'o- 
 rum cgcbaat. 
 
 A Difconrfe ef Atigelsy 
 
 came lefsneedtul, they being both extraordinary: For 
 (I confeis) Appariiionsof AngelSj andlenfible entercourfe 
 With thi'm are things extraordinary, and not at all times 
 fo neetiful, nor (o meet^ and convenient for uf, tbo' chat 
 Spiritriai and infenlible Communion v\ith Angels which 
 wealTerc^ is ordinary, and very needful in all time?. 
 
 In the nrft limes, when we read there were frequent 
 Apparitions oi Angels, the Church was in its Infancy, and 
 the Scjipture (the li^anding Rule of Faith) was not writ- 
 ten, but God diilj by the mouths of fuch men as he made 
 citoice of, deliver his mind to others : Now ic was need- 
 ful that thole holy Men and Prophets, that God made 
 ufe of, to deliver his mind \o others, ihould have fome 
 vifihle teftimonies of his prefence with them, and his 
 fending of them, chat they might be the more heeded, 
 and crediced by the People. Therefore had they fuch 
 fenfible entercourfe with Angels. In the Old Teftament 
 ("faysonej they were Children, and flood in need of the 
 Appaiicions of Angels. And in like manner in the Gofpel 
 times while the Chriffim Church was in its Birth, and 
 forming, there was need of the like; and God did afford 
 the fame. Alary, Zacbariab^ the Shepherds, Mary Magda- 
 lene, the Difciples on the Mount of Olives, ?eter^ Phtltp, 
 Cornelius, Paul^ John, and others had the fight of Holy 
 Angels. Yea, and in after times, before the Chriflian 
 Faith had a full Sertlement in the World, and while thq 
 Church was under bloody Pcrlecution, it pleafed God to 
 fend his Angels in :i vifible way to comfoit and elhiblifh 
 his People, as EcchfiafltcJ Hislory informs us: But as the 
 Church grew up, and the Faith had a more ample Con- 
 firmacion, fuch lenfible entercourf^s with Angels grew 
 more rare, being not fo needful. But the' (iich extraor- 
 dinary Teilimonics of the Divine Prefence thenceforth 
 became lels necelTary, yet the Helps and Succours Angels 
 afTord men, as Infh uments of God's Providence, are Itill 
 ab needful as ever. And therefore, tho' A pparitions ceafe, 
 the rei((^n of them ceafing, yet have we no caufc to doubt 
 o(tlie continuing ot their Miniltry, in as fu re, tho' not 
 in as fenfible a way. We lofe nothing by lofing Appari- 
 tions, but wc Ihould be at a ftd lols, if we ihould be 
 
 deprived 
 
their Nature^ (^ffi^^j andMinijity. \^y 
 
 depiived of their MiniQratinn; as will yet more fully ap- 
 pvjar in what (hall be added in this Trad. 
 
 I f.^y we lole no'hing by being without ALpparicions, 
 for, that fuch vifilDJe Communion with An^eis Ihouid be 
 ordinary, as ic is leis needful now^ fo is it ac n'^ tinus fo 
 fafe, and convenient for us, as fuch an invifible Com- 
 munion as ws fuppofe ; and chat for the Three Realons 
 following, 
 
 1. Tl o' Apparitions (as fays Mr. Glanvil) would be 
 fome GracihCcUions oi the Animal Ijfe, yec would they 
 render our Faith lefs noble, and lefs generous, it' it were 
 frequently affiled by them, as was the Faith of thofe in 
 more ancient rimes. You know ffays he^ what our Sa- 
 viour (ays to Thomas, Becaufe thou hafi feen me thou haft be- Joh, 20. 29. 
 Itcved^ Blejfed are they that have not jeen, and yet have be- 
 
 Ueved. The more of Sight there is, (he lefs is the Glory 
 of Faith, 
 
 2. Viiible Appiritions are frightful, and apt to terrify 
 and confound Us: Aud tUey leave us doubtful and uncer- 
 tain whether they be ot good Angtls or no : But this fpi- 
 ritual and invifible Miniltrution of Angels which accord- 
 ing to our Suppi'fuion God vouchlafeth us, is without 
 any fuch Imprcilions of Fear, or fo much Danger of 
 Deceit. 
 
 g. Should Angels ordinarily appear to us in fuch vifibls 
 Shapes, as they have been wont inancieni times frequently 
 to appear to men, it would endanger our being diawn 
 to grofs and carnal Apprehenfions of them, yea, and bs 
 a Temptaticn unto an inordinate Adhefion to, and ho- 
 nouring of them, a id neglecft of God. We fee how la- 
 .mcntably the Papifis run into SuperlHtion in worAip- 
 ping of Angels, dnd their feigned Stories of Apparittons 
 of Angels, arc ufed to confirm the People in this Sttper- 
 fin ion 
 
 Tis mor**. fafe for us that Angels fhould minifler as 
 no^ they do. And indeed that is ever beft for us which 
 God appoincf. And 'tis dangerous for any, 10 much as 
 to defire to have God to go out ot that way whjch he 
 hath Rated, or to think another way betier^ 
 
 Thi:s- 
 
ipS A Difconrfe of Angels^ 
 
 Thus much in Anfwer to the Ohjedion from the Rare- 
 nefs and Unufualnefs of the Apparitions of Angels, which 
 may raife fome doubtof their ordinary miniftring. 
 
 SECT. IX. 
 
 ANother thing that makes it difficult to fbme to be- 
 h'eve that Angels have fo much Imployment about 
 men^ and fuch a Charge of che Godiy, as is fuppofed, 
 is, that men meet U'ith fo many difafters here, and good 
 men are fo often cruelly dealt with by their Enemies. 
 Angels want not Power to keep God's People out of the 
 hands of their Enemies, and if they had fuch a Charge 
 of them as has been fuggefied, furely wicked men would 
 not be fufFered to handle them fo as Sometimes they do. 
 
 I have already faid enoui^h in Anfvver to this Objedlon, 
 and therefore Ihall briefly Anfwer here. 
 
 ^ F/>/, This Objedion lies as much againft God*s Pro- 
 
 vidence over his People in General, as againft this Parti- 
 cular way of his keeping them by Angels* None but 
 very Atheifts will deny Divine Providence. He cannot 
 believe the Eiblc, that queiiions God's fpecial Care of 
 
 Zech. 2. 8. ^'*^ ^^" People. 'Tis faid, that he keepeth tbem as the 
 
 Ifi. 53. 9. aj>ple of his Eye. . And that m all tbetr ^iffltBms he is affli- 
 itedi And yet for all this, fuch as God is {o tender o\ do 
 endure great hardHiips. If this (hakes not the Dodrine 
 of Providence^ why Ihould it make the Miniftry of An- 
 gels doubtful ? But 
 
 Secondly^ Tho' Angels do not keep off all evils from 
 God's People, yet (as has been noted) they do keep off 
 very many. God's People's prefent State in this 
 World requires that they fhould be fotnetimes ex- 
 
 iPct. I. <5. erclfed with afRidion. If need he C fays the Apoftle j 
 ye are in heavinefs for afeafon. There is need in order to 
 the furtherance of their Eternal Salvation, which the An- 
 
 I Cor. 11.92. gels Miniffry doth chiefly and ultimately refped. fVe are 
 chastened of the Lord, that we may not he condemned 'with the 
 
 Heb. 12. World ^ And that we may he partakers of his holmefs. Where- 
 fore Angels will not keep good men from all that is afBi- 
 
 dive, 
 
their Nature^ Office and ¥iimfiry. app 
 
 <5bive, yea fo far are they from doing fo, that fometimes 
 they are the Infirumen's God imploys to afflict and cha- 
 ftife them, as has been before evinced. However, 'tis 
 alfb certain, God makes ufe of them in keeping them 
 from many Evils, which otherwife by the Malice of Men 
 and Devils would come upon them. 
 
 thirdly, If God's People (hould never meet with any 
 affli<5live and g'ievous things, the Protection they have 
 from"^ Angels might be lookt upon as more queftionable 
 than now 'tis. Their Sufferings difcover what danger 
 they live in, and how many cruel and malicious enemies 
 they have. We fiiould not think there were fuch Cruelty 
 and Rage in men againfi God's People, if they were not 
 permitted to fhew it now and then. Wherefore God 
 fuffers it, that it may be known that his People live here 
 in the World as She^p among Wolves. And it being fo, 
 'tis not ffrange that they fuffer fometimes, but rather thac 
 they have at any time any Peace. And indeed they 
 would have very little, were it not for their invifible 
 Keepers. 
 
 Fourthly y God's own People do fometimes go out of 
 their way, and the Promife they have is only that they 
 jhall be kept tn all their ways. Angels leave a People fome- 
 times when they grow diffolute. They were heard to 
 cry (a little before the DeftruClion of Jerufalem) Migre- 
 mm hinc. Angels never totally defert any faithful Ser- 
 vants of God, for they do never totally for/ake him: Yet 
 may they in part, and for a time \ and when they do fo ^ 
 
 fuch good men may more grievoufly fuffer from their 
 enemies. So much for that Objection. 
 
 SECT. X. 
 
 THere be fome that think it not compatible and con- 
 fiffent with the Dignity of Angels, to be concerned 
 (as this Dodrine fuppofes them to be) with finful Mor- 
 tals here in this World, to be as Purveyors and Guardians, 
 and to be imployed in fuch mean Work. It feems to • 
 them to be too great a degrading of Angels, to be in fuch 
 an Office of ferving forry men, it feems to be a placing 
 
 chem 
 
•100 ^ Difcourfe of At^gels^ 
 
 them in iome kind of inferiority to men, when qaeftion- 
 lefs Angels are the noblelt of all God's Creatures. This 
 hinders fome mens believing what hath been held forth 
 in the preceding Difcourfe. 
 
 To this I Anjwer. It niuft be acknowledged that 
 Angels in refped: of the Excellency and Perfedion of 
 their Nature, are much fuperior to men : They are as 
 much above Men in Dignity, as the Heavens (Angels 
 Habitation) are above the Earth ("Man's Dwelling^ Aias I 
 Man in his belt and primitive State, is but a poor ferry 
 Creature compared with Angels, but Sin has made him 
 more contemptible. By Sin he is become vile, a very 
 Dunghil that is to be abhorred. The Apoftle calls our 
 Bodies 'vtle Bodies^ Phil. ;. 21. And therefore the Angels 
 Offices about our Bodies, and things pertaining to them, 
 may feem to be fuch mean and low Offices, as are be- 
 neath the Dignity of Angels, fuch as they might inno- 
 cently have difdain'd to undertake. But however, let 
 things be well confider'd, and it will appear 'tis no Dif- 
 paragement to Angels, nor any way unbecoming them, 
 to take up that Office and Imployment about men, which 
 we have fhewed is afligned them, and to attend it as they 
 do. For 
 
 1. Man tho' a very mean Creature compared with 
 Angels, yet compared with other Creatures, he is the no- 
 bleit and moil excellent of all that God made. He was 
 made after the Image of. God himfelf, and tho' he have 
 loft his chief Glory, yet he is capable of recovering it 
 again : Wherefore if Angels, that are a part of the Uni- 
 verfe have any Work and Service in ic, for the Benefit 
 and Beauty of it, (as we niuft fuppofi they have, unlefs 
 we will make them a ufelels paitof ic) I fay, if they h3\e 
 any Work and Service to do, there is not any nobler 
 Creature than Man is, about which they can imploy 
 then^felves. Him God has m.^de Lord of this lower 
 World, and fet him over all tlie Works of his hands, hut 
 
 rfal.8. $,^. a little lower than the Angels themfelves, crowning him with 
 Glo-y and Honour^ as the Pfalmift C^ys. 
 
 2. Whatever the preient State ofManis, by means ofSin, 
 the BlcfTed God defigns the reftoring him, not only to his 
 
 primicivc 
 
their Nafnre^ Office and Minijiry. lot 
 
 primitive Glory and Honour, bat to a greater cminency 
 oi ic by Jff^*^ Chtift. We are not to confider M.in here as 
 he now is, but as God intends to make hi(n, and that is 
 like, yea, equal to Angels, i^aV^cxo/ ; for fo, oi:r Saviour Luke :o. ^,6. 
 Chrtji fays, tn the RefurrcSfion the Saints foall be. You kno^v 
 a great number ot the Angels which God creaced Tell trom 
 their firff eftate, and it pleasVl God to leave them in th.u 
 dark and difmal Hate into which they fell : but as tor U\- 
 len Mankind, he appointed them a Redeemer, and from 
 all Eternity did chufc fome out from among them whorn 
 by his Grace he would fit for the company and feilowfhip 
 of Angels, with them to fill up the rooms o^ Jpojlate An- 
 gels. Oi this the Apoflle fpeaks excellently well, Epbej. \ 
 %y 4i 9 J i^- ^^^Il^(^ ^^ fb^ Go J and Father of our Lord Jcfus 
 Chrtfi, who bath hl'ljcd us with all Jptrttnal bhjjwgi tn Hea- 
 venly places in Cbrift : according as be hath chojtn us in htm 
 before the fou?idatton of the world^ that we [hould be holyy &c. 
 7bat tn the dijj^cnjation of the fulnefi of times, he wight gather 
 together in one all things in Cbrtjt^ both which are tn Hcavev^ 
 and which are on Earth. Had not God (uch a dciign as 
 this, Angels would never have been lent forth to minifter 
 to fintul men, as now they are, as was ftiew'd Chap. 4. 
 ^e^. 2, ;. Now the promoting of this defign is the prime 
 end ot the Minillry of Angels: lee this be well conlider'd, 
 and the Work and Office of Angtls will appear to be moft 
 honourable and worthy of them-, for whatever feemingly 
 inferiour Works they are (bmetimes imploy'd in, all have 
 reference to the Glory of God in the Salvation of his Eled, 
 than which nothing can be more honourable and worthy 
 of the noblefl Creatures. 
 
 Nor doth our Suppofition place Angels in any inferiori- 
 ty to Men, as is objeded : for the' their Office be a Mi- 
 niflry or Service, yet, you muft know, 'tis unto Chnft 
 they miniffer, not unto men, tho' ic be for men. They 
 are C/&r//?'sSeivant?, they are not mens Servants. A m<jn 
 may ierve where notwithftanding he is a iup;:rioLr. It 
 may be ones Office to look after, to care for, to help^ re- 
 lieve, and peiform many Services for another, who yet is 
 his Inferiour. Tis the Office or Duty of Parents to do io 
 for their Chtldrcn^SLnd yec Varerns are their ^w/^fr/^j/^ri ; yea, 
 
 D d 'tis 
 
20 2 ^ Difconrfe of Angels^ 
 
 'tis the Office and Duty of a King to take care of his Sub- 
 jedf, and to proted them, yet is he their Sovcraign Lord. 
 Yea, our Lord Jfjn^ Chri[t fays, that be came not to he ???;- 
 Mat. 20. 28. vl^lred nnto, but to mimfier^ or Jerve, And the Apoitle iays, 
 rhii. 2. 7. He took upon bim the form of a jervant. He went up and 
 down the World (ioing good, he^'irf, Difc?,les, preaching, 
 and working Miracles, and all for the Elc^is fake, yet is 
 hi Lord of all. He is God the ^ithQt> Savant^ but our 
 Sovereign. Even fo are An^-cls Chri.f*f. L-i;'vants, and un- 
 der him, but they are over us. IW. Ang:! tliat had the 
 overfitht and care oifer/Liyii called T^t '^Wince if the Kivg- 
 Pfal 97. - 10 ^^^ ^f '^^^.P^i Dan. 10. And Angels arc called Gods^ even 
 v.h i.'s' a< Ma);,i(tr3tPS aUo are, for ihe Power rhey are inveiled 
 Pul. 82. (5. wi.h. h\ Kingdoms rhere air great Officers that are cal- 
 led iViiiiiiiers of S^ate^ tliat a ., mimfirt cum irKpcrio, and fo 
 are Aagel?. To God, .nd to our Lord Jefus Chriftjthey 
 are Servants, waiting on his Command-, but to men they 
 X'-P reft dents, let over them with Power and Authority. 
 Angels Ackiiowledg thumfelve. to be Chrifl's Servants, and 
 our Fellow Ij-vants, Rev, 6. 19. for ihey are fubjed to 
 Chrilt, as vve art^, yet ha"c they a Prefidency over us, un- 
 der Chrift : Wherejore 10 cjflign ursro Angels fjch an Of- 
 fice 3nd Miniftry, as is Aippos'tl in the foregoing Difcourle, 
 is not to piace them in any inferiority co men. Iconfefs, 
 Gods appointiiig tl.v.n fuch an Office, is a great dignify- 
 ing and honouring of Human Na:ure : The Son of God's 
 affuming cur N:turc into perfonal Union, is the mod 
 wonderful dignifyir,g of it ; hur, next to thar, is his fend- 
 ing of Angels to be rfiiniflring Spirits for us. Oh, let us 
 admire God's Goodnefs, and imitate the Angels Humility, 
 who, notA'ithrtanding chey ate (0 much fuperiour to us, 
 diidain not to undertake fuch 3 Service for us. 
 
 Oh, how proudly and haughtily do (ome men carry it 
 in the World I How does one man exalt himfelf againft 
 another, if (perhaps) Riches, or Birth, or Breeding hath 
 made a little differt ice .'' How common is it for the 
 wealthier fort to flight their poor Brethren, tho' (perhaps) 
 equal in Grace and Gifts ^ They will fcarce vouchfafe to 
 own them, or look upon them, and accompany with them. 
 Oh that vile Flefh fliould thus (well and exalt it felf ! 
 
 Seea 
 
their Natnre, ^^^'^j ^^d Minijity. 005 
 
 Sseft thou a poor Saint, and turned from iiim ? Know, 
 the Angels difdain not to keep him company, and attend 
 him : Oh, be afham'd of thy Pride, thou fmful VVorm. 
 All the Men on Earth are ot one mould and make ; that 
 which makes the difference that is, is (omething that is 
 without us, and is accidental to us; or if it be fomewhat 
 within, yet is the difference but gradual, all the Men on 
 Earth are onQ Species : but Angels are another and higher 
 Sp(ctes of Creatures: the lowed and meanclt Angel is as 
 far above the mightieff and moft accomplifh'd man on 
 Earth, as he is above the vilcft Worm that crawls on the 
 Ground. Yet fee how Angels offic.oufly attend thepooreft 
 Sainfs on Earth ; the' they be Beggars, and in Rags, they 
 look after them, and take care for them. Let us be con- ^om. 12. 16. 
 delcending, and ferve one the other in Love. Our Sa- Gal. 5. I^ 
 viour Cbrt/l- wafh'd his Difaplei Feet, convers'd familiarly 
 with a poor Samantan Woman, chofe Fifiermen for his In- 
 timates : here is an higher E i^'.riple 0/ condefcending. 
 Let us be afham'd of ou: Pride, but never account it any 
 fhame to be friendly Co[r;panions of the pcoreft Saint?, 
 and to l!oop to the meaneft Offices for co do others good, 
 for this is the glory and delight of \ngels. 
 
 Having removed thefe Impediments of believing the 
 great Truth in hand, and ic (tanaing firm and unftaken, 
 notwithftanding what is commonly 0Djw(5led againft \% let 
 us receive it, take it up, and view it throughly, md L ad- 
 drefs our felves unto (uch a Pradical Improvement of ic, 
 as it is capable of ; in which that which follows will di- 
 rea-. 
 
 Dd2 CHAP. 
 
^Q4 A DifcGurfe of AngtU^ 
 
 C H A P. X. 
 
 ^ I . This Do&rine of the Mimjiry of Argels JIjohIcI 
 excite us to Thankjfftlncfs to God^ and glorifying of 
 him, § 2. To farther thk^ the great nejs of the 
 Alercy is pew'd^ by reprefe?2ting our danger In re- 
 fpcS of Devils : And ( I . ) their multitude. 
 § 3. Their nearnefs to us, § 4. I heir inveterate 
 Malice. § 5 . Their great Power : Hoiv (not- 
 vpithjianding the great Power of Devils) good An- 
 gels can contronl and hinder them, §* 6, 7. Their 
 Knowledg and Cunning, § 8. The Inter eU De- 
 vils have in vpicked Men, § 9. *Tis not an ima- 
 ginary^ but a real^ danger we are in from Dc-^ 
 vils, 
 
 SECT. I. 
 
 WHoever well underftands^ firmly bslieves, and duly 
 confiders this Dodrine of Angels, efpeciaily of 
 their Miniftry, may eafily difcover feveral Obligations and 
 Motives to, and Diredions about, many great Duties of 
 his Chriftian Profeflion offering themfelvesto him. I fhall 
 thus rank them : 
 
 I. Such as immediately refpe<ll GoJ, whofe Servants An- 
 
 gels are. 
 
 II. Such as refped the Verjmsfor "whom efpeciaily Angels 
 are fent to minifter. 
 
 HI. Such as relate to the Angels themfclves that do mi- 
 nifter. 
 
 And, Ftrfi, for what immediately refpecfls GdfJ^ sndjefus 
 CLriJi- the RedeimtYy this loudly calls us to glorifie him, and 
 CO be thankful. 
 
 'Ti« 
 
their Nat Hre, O^i and Minijiry. ao^ 
 
 'Tis to God in Chrif^ tha^ all the glory of this cIoiH he- 
 Ibng, and there is a ipeci<il Glnty to be given to him on 
 this accounr ; and that becaof^, 
 
 I. Gcd ts the Creator of .-Iv^jls. Tlie cxcfcllent Being they 
 have, their wondertul Knovvlcdg and Povver, tl.ey have it 
 from God ; He made thcni whatever they are. 
 
 2- He ufholdi them tn thur Bc:n^.^ and in alt thur Virtuts 
 and Powers. 'Tib true of Angels, as well as o^ onr felves 
 and all o[her Creacuresj what the Apolile ijy.s h him wc 
 live, arjd move^ and h:ive cur hehfg* 
 
 Tho' Angela are excellent Cieatures^yet are tliey Crea- 
 tures, and (o not independent : they all need Divine Su- 
 Itentation, depending on God, both ^uoad ejjt & operari, 
 as to being and operation j they can neither lubfift, nor do 
 any thing without him. 
 
 3. He appoints them their IVcrk. As he made them Spi- 
 rits, fo he made them minifiring Spirits, nnd they do no 
 more than he puts them upon : io that all the Tielervati- 
 ons, Deliverances, Helps and Afliflances that we have by 
 them, are f/om God, and ro be afcrib'd to him, as if they 
 were wrought immediately by him^ without them. 
 
 4. 'TiS by Jifi45 Chifi^ and undtr htmy that they do tnitit- 
 fler. He obtained this great Benefit for poor fmiul Mor- 
 tals : 'fi? a part of his glorious Atchievement, as our Me- 
 diator 5 as has been Ihew'd, Chap 4. SeB. 3,4. What more 
 evident then, th.m that there lies a fh'ong Obligation on 
 us to magnifie and exalt God in Chrif! upon ihisacconnr ? 
 Oh, let not our good God lofe any of his Gloiy I God, 
 who is the inexhaullible Fountain of ali Good^ has many 
 Channels and Cofiduit-pipes.by which he conveys himfelf 
 to us j thefe we ihculd acquaint our (elves with as fully as 
 we can, that he may be glorified m all, and we duly 
 thankful. He muft be prais'd and magnified in all his 
 Works, both of Creation and Providence, and they ave 
 all worthy to be dillindly confider'd. 
 
 How particularly does the Pfalmift infift upon feveral of 
 them, Tfal. t;6. ^,6, 7, 8, 9. The vifible Heavens, and 
 the Earth, the Sun, the Moon, the Stars, c^c.aU which arc 
 hisOrdinances for our good. And in Plal. 8.7,8. All 
 Sheep and Oxen, )ea, and the Beai^s of the Field, the 
 
 Fowl 
 
2o6 ^ Difconrfe of Atigels^ 
 
 Fowl of the Air, and the Fidi of the Sea, and whaifbever 
 pafles thro' the paths of the Seas. Thefe are all made for 
 Man's Service : The Beafts and Plants of the Earth, and 
 Fifhes of the Sea, do doarh and feed him ; the Sun, Moon 
 and Stars are not only Lights for him, but by their Influen- 
 ces they contribute to the fuftentation of his bein^, and to 
 the production and ripening of the Fruits which he ga- 
 thers and feeds upon : They make Day and Night, they 
 operate on the Humours of his Body, and ieveral other 
 ways are contributers to his good, as God does order. 
 Now, if it be fo available to the moving of us to a due 
 praifing of God, to take fo particular notice oftheleln- 
 Itruments of hisGoodnefs, it will be a greater advantage 
 to acquaint our felves with thofe miniffr ing Spirits which 
 God lends forth and makes ufe of for our good : Their 
 Nature is more excellent, and the benefit we receive by 
 them greater by far, therefore mufr they not be paft over 
 without fpeciai notice and obfervation. As the Sun and 
 Moon, fo (in a more eminent way) ihofe beneficent Spi- 
 rits are God's Ordinances, and he muft be glorified in 
 them. 
 
 The S adduces of our times, that deny both the Exiftence 
 and Miniftry of Spirits, are very great Enemies to the 
 Glory of God j thele, Wkc Jhomoi^ will believe no more 
 than they can fee : Are not fuch in a fair way to down- 
 
 I Tim. 6. 16. right Atheifm? The Apoflle fays of God, No man hato 
 feenbtm, or can fee him : Will they not the efore believe 
 that there is a God ? Take heed^ have nofellowdiip with 
 fuch Men in their Delufions. John fay?, JSJo man hath 
 [ten God at any time\ but adds. The only begotten Son^ who u 
 
 John I. 18. in the hofotn of the Father, he hath declared him. 'Tis true, 
 we cannot fee Angels, but God's Word declares that there 
 are (iich, and that they are at work. Tho' we have not 
 Apparitions of Angels, yet have we a Revelation of them, 
 and of their Miniftry, and that fhould lufiije us. 
 
 And when we think and fpeak of God's glorious Power, 
 and Wifdom, andGoodnefs, pafs not over this demonllra- 
 tion nf ir which you have in Angols, for there is none ex- 
 
 Hcb \ X tant like ir, except JefusChriff, who is the i'r/^^/wf/? 0//7W 
 Glory ^ ^ni \\\^ exfrej^ image of hi4 Ferfon. 
 
 Well, 
 
their l^ature^O-^ce^ andMimfiry, 20 J 
 
 Well, let us bleis and prai(c God in his holy Angeb,the 
 lively Images of hi? Perted:ions : and lee us bids God for 
 Angelsj even for the great benefit we receive by them. 
 
 We blrfiGod io: Jldagiftrntesiti the State, ^nd i'oi Mi- 
 fjiliers in the Church, and worthily, cofilidering tfic great 
 good of Government ^ (o good is ic, that all are ready to 
 acknowlcdg, it U [>2tter to have a bad Government than 
 none at all. But now we have other Govermurs and Ru- 
 lers befides Trinccs and VarltamcntSy and (ubordinate Magi- 
 flratcs. We have others to figh* fir us befides Swofdmen. 
 God's holy Angels are Ruler s^^n:^ Leader Sy and Keepers, and 
 JVatchers; th&y fupsiintenc and care fuf Kingdoms, and 
 Churches^ and Cities^ and Families, and Perjons, and that 
 more faithfully and ^ffedually, more wii-ly aj d power- 
 fullyj than any men do or can : Th.fe are over all that 
 rule, and keep them that ki^ep us, haviu^ a chief hand in 
 all the aftiirs of Men ^ let us bieis God fo. them. We 
 have (believe ic) much more benef;:. b> God- governing 
 in an invifible vvay by Angels, than bv his, governing in 
 a vifible vvay by men, tho' muc^ by both. Lee us blefs 
 and praife God for Angels, as the grea:£lt Inftruments of 
 our Good under Chrifi, who is their LorU and ours. 
 
 SECT. 11. 
 
 TH&t we may have a due reC^*:^men'' of this great mer- 
 cy of God to men, I fhall take the liberty of afhort 
 Digreflion, that we may hive th^ *ulle. profpedl of the 
 difmal and forlorn eflate we muO be fuppos'd to be in, 
 in this World, in cafe we ' e left 'jxpcsM to the Evils of it, 
 without any iuch Guard as Angels are. 
 
 That this may be made appear, 1 Ihall not fo much in- 
 fift on the cafial D'fafters we a; e obnoxious to, that our 
 greateft wifdom and foip.fight cannot provide againff, nor 
 the violenr.s that w^ :ked :nd cruel men are Authors of. 
 Expei' r.ce ihev, ^ '.is w. 'lar iau things often happen to mofi 
 confidering anl wary iriei\ and what work fome very bad 
 men make m the WoHd^ and would if there were no other 
 Reff'-aincs rpon them th.m what we fee. If there were no 
 invifible Hands refiraining brutilh Men, and guiding ;?nd 
 
 " go- 
 
no8 ^ DifcoHrfe of Angels y 
 
 governing Concingencics and Cafaalcies, who could Judg 
 himfelf (afe for one Day of his Life ? This J Ihall not 
 (land npon, but having been diicouriing of our tmjitn Hel- 
 pers und Kefpi^rsj I Hull take libtTcy to add (oiik- what here 
 cS our unfcen Em^fiiesy rr.ali^n.iMt Spirtr.< or Devils, whofe 
 hiifmcfs 'tis to do lis all che rnirchiet they c^n, both as to 
 
 That there arclucii, ib no lefs evident than that there 
 are good Angels ; tt.eir Apparitions are more irequenf» 
 and fo their bcifjg and u^orktvg more unquelii nuble 
 
 Now let us coTifi'.ler i\\z mshuude of c[ie(e wicked Spi- 
 rits, their r.enrf.ep to ii^ their Malice^ their Power j their 
 Cunrjing, with the great httnH they h.ive in wicked men, 
 'twill appear vvh<u a Mercy '(is, that God hath lent forth 
 his Angels to be minillring Spirits tor us ; for rhe Confide- 
 rations before mention'J^ are enough to hll us with rhe 
 greatefi horrour, (uppofiog we vvere leic without any 
 Guard againft thele Enemies, and none can be inngin'd 
 but the Guard of Angels. 
 
 FitH then for their jnultitude. To go ahout to deter- 
 mine precifely what is their nufober, would be a very vain 
 and foolifh Preldmption , buc thac the number of them is 
 very great, isqueftionleis true. It hath been very ancient- 
 ly h:ld by fome, that every Man and Woman hath both 
 a good and an evil Angel attending them ; and if this Opi- 
 nion be true, 'twill follow that there arc at leaft fo many 
 evil Spirits or Devils as there ever have been at any time 
 Men upon the Earth : But I think that opinion to be an idle 
 and ungrounded heatheni/h Figment. We read of many 
 Bevih that have had their habitation in one (Ingle Perfnn ; 
 there were ftven that poffeis'd Mary MagdaUrj^ and were 
 caft out of her, Mark 16.9. Yea, in one man, we read, 
 , there were no lefs than a whole Legion, which is reckond 
 
 ^^ ^* ^* 6goo. B(?f/^f^»^ the Prince of Devils would never have 
 imploy'd fo many of his Infernal Crew about one Perfon, 
 if there had not been an innumerable company of them, 
 (ufficient to do his work with other Men. 
 
 Some think the Devils are more in number than the 
 good Angels, as amor-gil Men in this World there are 
 more bad than good : Atjnmas concludes ihecontrary, but 
 
 the 
 
their Nature^ Office and Mtntjlry, -209 
 
 the Scripture he brings for it is impertinent to his purpof.*^ 
 'tis 2 Km, 6. 1 6 7 hey are more that be ii^rb us, than thtj th.i: 
 nrevJith tbem. 'Tis true, the Prophet Ipcaks of tie holy 
 Angels that encamp'd about him, but complies their num- 
 bers with the Holt of the Syrians that came /igninft him, 
 not with the number of evil Angtls. Yet molf i;k:ly ic is 
 true what he fays, that the good Angels me more in num- 
 ber than the evil, tho' that Sciipture dotli not prove ir. ., . 
 We cannot tell how many there are, but the bcuprurc al- s. Striptuns 
 fures us, (i^ysZancby) that there is almofl an inlinitcnuni- infi;»itjm pro- 
 ber of them. So much of their number. P^ c-'^c DiJm,. 
 
 loruin tuibjm. 
 <. ^ ^ ^ ,wr Zand). 
 
 SECT. III. 
 
 2. A S for their Nf^rwry?tous^the next tiling to be con- 
 jIJl flder'd. You mud know, that tho' the bottomLf 
 Ttij or H^//, be the proper place of Devils, that is the 
 place to which they are condemned, and in which they 
 Ihall bs fliut up for ever under unconceivable Tormenrs ; 
 yet are they not as yet confind to that place. We muft 
 not think they are all (but up clofePr ilbnei s in certain Dun- 
 geons of Darknefs far diftant from us ^ no, but are permit- 
 ted an Habitation and Refidence very near us, even inth^ 
 lower Region of the Air^ and (b are up and down among)]: 
 men ; yea, (ometimes enter into men, and pofTefs them. 
 
 Beelzebub the chief of Devils is calld, The Prince of thf. 
 fower of the air^ Eph. 2. 2. By the powtr of the air we are 
 to underftand that Holt of malignant Spirits whcreai Beel- 
 z^abub is the Head or Prince ; thefe are Bedz^ebub's PoA-er, 
 which he commands and imploys in his He'lifh Work ; 
 and they are call'd the Tower of the Air^ bccaufe there Is (heir 
 refidence, even in the greatefl nearnels to Men^ fb that they 
 can obferve and invade us with cafe. 
 
 1 confefs the ApolHe Veter faithj that the Angels, when 
 they finned, were cafl- down to Hell, and deliver d i7<to chjins 2 Pet. 2. 4. 
 of darbie(J'y which (eems to oppole their being Inhabitants 
 of the Air : But the meaning leems to be, they were con- 
 demned and adjudg'd to that Oate oi Torment, not that 
 they were inflanily all (hut up in Hell for ever: Their 
 adual total continement to that place of mifery fhall not 
 
 Ee be 
 
2.10 A Difccnrfe of Angds^ 
 
 bi trwv (.-/ of general Judgment : Therej-orc it is ad- 
 ded in 'hat p!ace, Jhty are rejcrued unto judgment ^ viz,, un- 
 to p'jblick and final Jucigment, whereupon ihcy (hail for . 
 ever he dole Ihut up in Hell. By the Livv of Heaven ihey 
 were inffantly condemned to it, but Sentence Ihall nor pals 
 upon them, nor be Lily execuied,till thelaftday. There- 
 i'jre alfo Jtide fays, ^ucr. 6. Jhcy are refirved vi evsrlafimg 
 chains, under darknej^^ unto the judgment of i be great d^y : 
 Thty are fcUjd to be undtr darkne/^, becaufe (hut our of 
 Heaven and the Prefence of God, who is Light ; and m 
 Cb.zms, becaufe powerfully kept in that ftate, and much 
 rei'nain'd by the Power and Providence of God : But they 
 are not all ihut up in their Hell, nr^r ihall be till the Day 
 of Judgment, but (hall have the%berty of this lower 
 World, as a large P.ifon, and are therefore call'd the 
 Fouler of the Air^ aS before. 
 
 Tis not improbable that fome of the Devils may, at 
 
 times, be confind to Hell, and ibuc up 
 
 quoties ci vifum eft, ante ju- ^^^^j. Torment there, before the Day of 
 
 (D^^monibus) inde(cK inferno) Judgment, tho not all ot theni : So fay 
 cxfreiaTcrnm, & inAerem^ 1 jme good Divines. And it leems thole 
 lion omnrrs, fed tantum aliquos, that had \2Vft of Chrifl" to enter into the 
 quo! t< t;uo? vult. Laur. in Herd of Swine, were afraid that our Sa- 
 ' Muiti ergo D^mones in hoc ^^^ur would have lent them th^n to Hell i 
 Acre verfintur, nuitti cuoque tor they fay untohmi. Art thou come hither 
 dctinentLircldui]ris £- to torment m before the time "^ So i^/^?r. 8,29. 
 
 fl^^-^- thQ o{hcr Evangelifi , iniiead of torment- 
 
 Luke 2. 51. ing them, fpeaks of fending them into the Abyfo^ Deep^ 
 by which Hell is fignified, Rom. 10. 7. Thev rcknowledg 
 they muft be at lad (hut up there in Torment, but plead 
 that the time was not yet come: And true, the time for 
 the (hutting them all up there for ever was not come, yet 
 were they aff.aid (as to theii^felves) left ChnJ/- wri>ld pre- 
 IJntly (enclthj^m^ thither: And their expreflingfuch a Fear 
 makes ic prob.^.ble that fime, before this time, had been fo 
 lerv'd, why elfe (hould they fear fuch a thing ? Some 
 Devils therefore are confined to Hell, at times, when God 
 ' ' • but ordinarily the moft of them are permitted to 
 the Air, hovering in it, and courfing to and iro in 
 tb, till the Day of Judgment, andlo are very near 
 
 us 
 
their Nature^ Ojuc and /r.;,..^,. .: i i 
 
 us in ail places where we are. Dit! we fee 'w. 
 
 tuc'es of thefe t7iftTr,al Spirits are continiuUy hauftthtf ur, 
 ^nc\ fwarmtn^; d:om us, u wor.ld fill us " " 
 rour. What trembling does i. c;ui(e, 'r ' . _ . •;- 
 
 rit dof:s appear to a M^n in a Irigluful Ihjpe ? And ii 
 one Apparinon c.iule llich fear, how • - • • [jf y^Q 
 
 fhoLild (ee the numerous Troops of thoi -.r nrc 
 
 ftill marching up and down among ts ? Dcv 
 a jot more power to hurt us in thtir u^'.'y Ihip i, v „ i 
 they fometimss affume, than they have in clieii fimp.cand 
 proper nature ; and they are as m.uch p efenc when they 
 are not leen, as when they do appear. This is worthy to 
 be confide^^'d, how near they are to us. Bur 'tis nor their 
 multitude, ov iht'w fjeamef^ to us f that is fo frighrlul, were 
 they innocent and harmlefs Creaturrs^ having neither 
 Fewer nor fi'tU to do us any hurt, we Ihould have roneed 
 to fear them. Good Angels are as many, and as near us, 
 yet have we no caufe to be afraid of them: But that which 
 comes next to be confider'd makes their number and near- 
 nefs fo frightful J vtz,. 
 
 SECT. IV. 
 
 3. npHeir inveterate Malice. They are nioft deadly 
 X Enemies^ not only to God, buc alfo all Mankind, 
 delighting in nothing but deilroying and making havo:k. 
 The ApofHe Feter fc>ys^ The Devil gees about as a roarmg ' P«t. 5 s. 
 Licyi^ ft'cki»g whom be may devour. He watches for Ad- 
 vantages of doing mifcliicf j therefore is he c^lTd Abad- 
 don, an Hc^^£2^/ Name that fignifies Djfl^ru^lion or M:[chitf^ 
 as being the very Plague and Ruine of Mankind : arjd ia 
 the fame place he has a Greek Name given him of r'r? f ne 
 fignification, i/z^s. ApoUpn, i.e. the Deflroye ''-JRcr.o ir 
 
 other Names he hath in Scripture of like im; o. ^. ; r.; is 
 caird Satan, which fignifies an Adv^rjary. h £;)(^(3e'> /a Mat. 4. 10. 
 Greek word of the fame fignification, That Enemy. ' He is Mar. ig. 39. 
 call'd The Dragon. 'A;'9pa77s;tJoj/C^, ;. e. zhQ AJan-kiHtr or Rcv, 12. 
 Alurthertr. To conclude, he is callVi TTcnje^V, that wicbd y\l g** 
 one^ becauf^ he is tranfcendently (b, and the fir(t that was Mac. 13.%. 
 
 Ee 2 fo> 
 
2 12 A Difcourfe of A?jgels^ 
 
 fo, ^nd hecaufe he doch nothing elfe but Evil, and that 
 
 milicioufly^ and of fee p'jrpofe. He perfecfiiy hates God, 
 
 and ail ciiat is good, and is an impbcable Enemy to men 
 
 dut have his Im^ge. 'Tis thought by fome his Eall was 
 
 through Malice to Men, tho' Pride was mingled fas fays 
 
 D^ Lightfoot) : In th.is Malice he is immovable, and 'tis 
 
 Malice to all exrremity ; there arc no bounds of it : he 
 
 , flicks not to hurt himfelf to mifchief Men. He knows 
 
 his own Condemnation fhall be the greater for it, and 
 
 vet will be labouring to bring Men to Hell. What 
 
 1 (ay of the Devil^ is true of all his Angels ^ cheir Malice, 
 
 and Rage, and CrueUv is not to be exprefi'd ; 'tis alway 
 
 very great, but (itlcems) that in the latter times of 
 
 tl;e GofptU it ihall be much intended and heighten'd ^ 
 
 and the P.ealbn is given in Rtv. 12. 12. The Dcvtl is 
 
 come doivn unto you^ haviyig great 'wrath ^ (i.e. greater 
 
 th.in ordinary ) hecaufc be knoweth he hath but a JJjort 
 
 time. We are in thofe latter times of the World, when 
 
 thefe malignant Spirits (hall be fo far from abating their 
 
 Fury, that they ihall rather advance in it. Oh, what a 
 
 cA'c wcie we in, \i we were left unguarded ? But this is 
 
 not all. 
 
 SECT. V. 
 
 4. T~^Hey have Tower with their Mahce^ great Power. 
 X Some Men are of very malicious and mifchievous 
 DifooHtions, but they are of little firength and ability, 
 they would hurt, but cannot : But the Devils are mighty 
 Eph. ^. 12, Spirits, and therefore called TrincipaUttes, and Powers'^ 
 and the chief of them the Vrince of Darknefs , and the 
 Frin.e of the Power of the Air. The Devil is a ni'ghty 
 Prince, and (as earthly Monarchs have) he hath a P^jw^^r, 
 or Force under him, many Men and Devils at his beck. 
 Ye, and all thofe evil Spirits which he hath under him 
 are called, The Rulers of the Darknefs of this World, They 
 have gieat command, and great flrength. 
 
 Tliey 
 
their Nature^ O^ce and Minijiry. 2 1 3 
 
 They can, when pern)icre(), hurry the i^o^/ej of Men Mat. 4. 5. 
 up anJ down in the Air. They can rAJfe Storms, and 
 overnirn Houfes with them, as \nJobi Cafe: No bodily 3^'-^ *' '^• 
 (length can withiland them. They have Fuwtr upon 
 Mens Strifes botti external, and internal, they can operate 
 (tho' not immediately) on Mens Minds and Wills to 
 move them. You have heard before what the Blcfred 
 Angels can do, now the Devils were once Holy Angils, 
 and what Power and Strength was given them in their 
 Creation, and was natural to them, they keep llili; 
 Thole that fell lo(} their Holinefs, but they iolt not their 
 Strengtii. 
 
 SECT. VI. 
 
 Ohj.TyUT if it be {o^ how can the good Angels (ycuMl 
 XJ fiy) be a fufficient dwfence againit them, and 
 hinder their mifchievous Enterpi izes ? li Devils have the 
 Strength of Angels dill, why fnould they not be an eqaal 
 M-^tchfor the good Angels ! 
 
 Anfw. Why, you know the Apoflle Jude i^ys, thdc 
 iliey are fetter'd, and in Chains, and io fhall remain till 
 theD.iy of Judgment. They cannot do what they will, 
 hut are under Relirdints, as is evident in Jcb's Cafe, and 
 (everal other Cafes noted in Sc.ipture. One that is in 
 Fetters ycu know, is eafily vanquifhed, he cannot n)ak'-: 
 the refiliance that otherwife he might. How Devil? aie 
 Fetter'd b^r God, we need not curioufly inquiie. Some 
 think tliey have more gr»js Vehicles, bu; it is not certain 
 that Spirits have any fuch Vtbides, pro- 
 perly belonging to them. No doubt /^^^^^^ |"'' P^^P^^'" p:^"^"^^ 
 .1 /rN -1 L . ! n ^i ^. V aliquid fcncbraruni. Ai.g. at Cmt, 
 
 tho Devils have not iolt that Know- i^^l * 
 
 ledge and Power, which was natural to Ncc mihl dubiumefl quin Anj?r!i 
 
 them, yet they may be much vvoundeJ l>o^i pfrfeflius natunii {\v\ lumine 
 
 and wcakned in both, as indeed tt-.ey c^K"^^- ""J? q"^ co^-iokunr, sua=n 
 
 are by the luft Judgment of God. They cerrum cH caim in gcnerc hac 
 
 are wounded in their Underfhnding, eriam in parte (fpej^mg of thdr 
 
 (o as tho' they ftiil know what things I'onir) ilios punitoi tiTc uc non 
 
 they knew naturally before their Fall, P^^'"^ ^"!^*i"^i^ P^^^'^^''^^ ^"'" ^'°' ^ 
 yet th'^y know them not lo clearly, 
 
2 I A A Difccurfe of Angels^ 
 
 fome DAfknefs is conve upon rhem : Even fo, they are 
 ivouncled and maimed fomewhat in their relive Power 
 too, (o as that they cannot do altogether as they could 
 while they were good Angels, And they are mod de- 
 r^rvedly mddc fubjed to the holy Angels, and utterly un- 
 able to withftand ihem. We read how our Saviour Chrill 
 gave his ApoOles, and others ih^t believed, Tower ever 
 Mark i^. i7- ^^^ Devih^ and they could cemmard them : Paul faid to the 
 A^s i5. 1 8. Soirit thAt polTeiTed the Damfel, I command thee In thz 
 name of Jejui Chrifl to come cut of hcr^ and he came cut the 
 fame hour. The Devil could not withfhnd his Word. 
 And if men may (by fpecial Giff) have fuch a Power 
 over the Devils, we may eafily believe that the holy An- 
 gels can more ordinarily overrule and counter-work 
 them, tho' their Power be acknowledged to be wonder- 
 fully great^ when not hindred. 
 
 SECT. VII. 
 
 5. 'TpHE Knowledge and Cunning of Devils is no Ie(s 
 X than their Power^ which makes them yet more 
 formidable. Some Men would do a Mifchief but. have 
 not the Wit to contrive ic: Devils have great Skill and 
 Cunning. Their Natural Knov ledge of things is very 
 great, and their long; experie.':ce has much improved ic. 
 So many Thouland Years as they have been at work in 
 the World mufi needs make them wonderfully expert, 
 and skillful. On this account the Davil is called the Old 
 Serpenty Rev. 12.9. He is now above ^600 Years old, 
 and has all this while Been exercifed in his Helliih Pra- 
 dices, of deceiving and deflroying Men. 
 
 Now laying all ihefe things together, muft not the Cafe 
 of poor finful Mortals be acknowledged to be moft dan- 
 gerous and difmal, provided they had no defence and 
 guard, againft thefe terrible frightful enemies of theirs ? 
 But 
 
 SECT. 
 
their Njfnrc. Office a::d Minijiry. 
 
 SECT. Vllf. 
 
 6, TT does moreover add not a little to the Dolefulners 
 X o\ the Caie, to confider what ^ntcrefl the Devils 
 have in wukcd nun^ that this World is full oF. Wicked 
 Men are bid enough of them(elvcs, they are lull of En- 
 vy^ M dice, and Ciuclty : Nocwirhfhmding the reilraints 
 that aie npcn them, what (ad Tragedies do they ad ? 
 What havock do th.y fometinies make? Thefe wicked 
 Men are by tar the greater number, at all tinges, and vi6 
 mav lay, in all places dlniolt. Now all wicked and un- 
 godly Men are under the Power of thefe malignant Spi- 
 rits, and are ruled, and led by them as they lift. The 
 Apofile (a)s of fuch Mtn^ that they llcer their Courfe 
 accorMffg t'j the ?rir,ce of the power of the Air, the Spirit that Eph, 2. 
 vforkcth in the ChiUlrcn of Di]cbcdicnce. He doss h^^ii^v^x.Q. 
 effe^tiiilly work m th;m, as the Gret'k Word HgnifieF. Pie 
 can brin;-; them co what he will in a manner,- they are 
 prepare'-! for the promoting of his curftd Deflgns. They 
 vtill trcbble, imprilon, yea niuither good Men, vvlien 
 (et on by the Devil if not reftraincd. 
 
 All ihcfe things confidered, our cafe here in this Wo: Id 
 (luppofing we are without anv other guard than whar 
 we lee) appeais to be plainly (uch as h the cafe of a Com- 
 pany of n.^kcd unarmed Men in an howling Wildernelf, 
 where are a Multitude cf wild B^ads, Lions, Bw»ars, Ty- 
 gers, Wolves and Serpents eveiy where befetting them : 
 They are noc one nnnute lafe, 'tis a Miracle if they be 
 not all deRroyed. And (o is it that all rr-cn are nor^ efpe- 
 cially good men, beinj^ furrounded with fuch kind of 
 eheniies. Oh how wonderful h the Goudnefs and Mercy 
 of God, in appointing his mighty Angels to incamp 
 about us. 
 
 Should thofe miferablc men (hefcre fpoken of) itip- 
 pofed to be naked and dcftncelefs in a Delart, aniong^ 
 wild Bead?, have lucccur (ent them, .•.!:^le to keep thofe 
 huitful Creatures from them, and confine (hem to rheir 
 De^s and Holes, .would nor this be relented as a very 
 fignal Blsiling ? WoUld r-dc ludh Perlor.s ihnd bound to 
 
 him 
 
f 6 ^ Difcotnfe of Angels ^ 
 
 him that fcnt this Relief, ever to love and praile feim ? 
 Now thus hp.s rhe great God done for us in fending forth 
 his Angels for our Reh'ef and Succoii'-, while we are 
 liere in the howling Wildernefs of this World, where in- 
 finite nunibeis of Devils are ever roving. Lee ls exalc 
 and praife bis Name. 
 
 I 
 
 SECT. IX. 
 
 T may he fome mjy think this is but a FiBion formed 
 
 to fright men, and the danger I am (hewing but tma* 
 
 gtf^ar)'^ becaufe not difcoverabic by our bodily Eyes. But 
 
 tho' we cannot ke it, we have reafon to believe it real. 
 
 Epli. 6. 12. Hear what the Apodle fays, IVe wrejile not agamfi Fleflt 
 
 and Bloody hut again{\ Fritjcipalntes, and Powers^ agatnft 
 
 the Rulers of the Darhiefs of tbts IVtrld, agamfi Spirttual 
 
 U'ickedneJJes (or wicked Sptrits, as 'tis in the Margin.) See 
 
 we have really to do with them, we muft wrelile with 
 
 them, becaule they wrelHe with us. The Devil ufeth both 
 
 2 Cor. 2. II. Toitcy and Tower, both Fraad andi Force, againft us. fVe are 
 
 Rev. 2. 24. not ignorant of hts Devices, lays the Apoftle. There are tzl 
 
 Eph.4. 14. Cct^i^ rti ^ccjcLv^^ i. e. profound and deep policies o^ Satan. And 
 
 E}.h. 6. I . tjjj.^^oi r},^ cXctj/jK, Methods and Arts o( deceiving. And we 
 
 read of fiery Dart ithat he throws at men, that is, Darts dipt in 
 
 fiery burning Poyfop. They aie dreadfully armed againft us. 
 
 Ohj. You'll fay, all this is to be underltood of their 
 
 tempting men to fin. 
 
 Anfw. But fuppofe they did us no other hurt, is not 
 this enough, when 'tis certain Sin brings on Mifery una- 
 voidably, where it doth prevail ^ This is the ordinary 
 Work and Minifhy ot Devils, to tempt, and induce 
 ^Th^n^' men to Sin. Therefore is the Devil calkd I -th^.^^^v, 
 ^ ^ ■ 5' 5- tbeTewpter, Other Names (fays one) declare his N^r«rf, 
 Tower, Malice : But this mort properly his Miniftry, or 
 Rev. 12. 9. Work. The great Dragon (liys John) was cafi out, that 
 old Serpent called the Devil, and Satan, which dcceiveth the 
 whole World, and his Angels were ca(i out with him. See 
 his Work, 'cisto deceive all the World. And what grea- 
 ter Mifchief can he do more than to deceive them into 
 Sin, unto thsir Eternal Perdition? Men would fin (but 
 
 hkely 
 
their Nature^ Office and Minifiry. ^ i 7 
 
 likely not fb machj if there were no fach Tempter^ their M-^^- 15. 1 9- 
 innate Corruption would lead them to ir, but the Devil jj^^^j ^ j^^ 
 promotes it. He tempted Ev,^ to eat the forbidden Fruit, 2 Cor. 11. 3. 
 moved Davtd io number the People, put it in:o the ^^i.^^^j^ 21.1. 
 Heart of yWrfi to betray Chrift, and into the Hearts rfjoh. 1 9. ^. 
 Ananias and Sappbira to lye unto the Holy GholK He Arts $. 5. 
 fet on the Jews to oppolb the Truth o^'J.hrifl, He oida John 8. 44. 
 ted to Veter that carnal Counfcl which he gave our Sa- 
 viour ; for which C au fe C/6r;/? calls ?tter Sjtan^ G(t thre^^^, 15.23. 
 hcbind 7m Satan. He winnoweth the Saints, Satan U**^^ 
 Cbrtff) hath defired to wmnow )oti. He tempreth to in- 
 continency and Uncleannels, i Cor. 7. ^. Hinders lio!y 
 Knowledge, 2 Ccr. 4. }. It was a mejjtng^r of Satan that 
 buffeted VauL He was a /;;>j^ 5p;>/; in the mouths of all 2 Cor. 12. ;. 
 Ahab\ Prophets, to counfel him to his ruinc. He is that 
 onemy that Ibweth Tares in the Field, while men fleep^M-it. r$. 25. 
 /. e. That fills -mens Heads with Errours, and Delufions, 
 to their Eternal Perdition. 
 
 Thus is the Devil and his Angels imployed to deftroy 
 Souls, and tho' this be bad enough, yet 'tis not all the 
 Mifchiet they are Woikers of. They arc for Deftrui^lion, 
 Temporal hece, as well as Eternal hereafter. They are 
 for vexing, tormenting, killing. When King ^^w/ was , Sam. i5. 15. 
 forfaken of God, he was lamentably troubled, and in a 
 Frenzy, and it was an evil Spirit that vexed him. It was 
 the Devil that (poil'd Job. oi his Eftate, fmote him in his 
 Body with grievous Sores, and botches, nnd flew all his 
 Children. How pitifully were thofe poor Creatures ufed 
 that were poffeffed by evil Spirits. See Matt. 17. i^. He 
 is Lunatick, and fore vexed. For ofientimts he falletb into the 
 Ftre, and oft into the water. And the Spirit cried^ and rent 
 htm, and he was as one dead^ Mark 9. 26. 
 
 This is the Work of thele malignant Spirit?, and they ^^ tutdam 
 would quickly make this World a very Hell for Wicked- 'ly^^^^.^^X 
 ttefs, yea and a Slaughter boufe too, filling all with Bloody tus An^^clo- 
 and Horrour, if they were not reltrain'd, and powcifull) runwitcorum 
 oppofed. And what Creatures can encounter thele, but P^^^ "^''* ^'*^' 
 God's holy Angels, appointed to be our Gi^irdians ^g^\n[\ J^^^^^J""^^] 
 all that may harm us. d^cia. chryf. 
 
 H'im.de ^'xer\, 
 
 Ff Noi^™ 
 
2 I S A Difconrfe of Angels^ 
 
 No Tongue can utter or Mind fully conceive how 
 great Mercy to men the Miniftry of Angels is. Let our 
 good and gracious God ha?e the Honour of it. 
 
 CHAP. XI. 
 
 ^. I. The Honour God puts on his People ajjign'mg 
 Angels to take charge of them, §. 2. Thcyfljould 
 value themfelves accordingly ^ and hoxv^ both their 
 Souls and Bodies. S* 3- On the fame account 
 ought others to value them, §. 4. And not to 
 Perfecute them. How great a Madnefs 'tis do fo. 
 5". 5. What a compleat defence Angels are^ being 
 every where and alvpay with God's People. §. 6. 
 That therefore they f/jould be fearlefs^ and how. 
 ^.7. God's Peoples enemies can have no Hope to 
 prevail againji them. 
 
 / S EC T. I. 
 
 TH E next Duties that I fhall infift on are fome that 
 have a peculiar refpe<5l unto the Perions for whom 
 the Miniflry of Angels is fpecially appointed, confidered 
 as fuch. Thefe (our Apoftle fays) are the Hetrs ofSaha- 
 tion, all the faithful Servants ot Jffits Chnj?^ all that be- 
 long rohim^ the Angels are fpecially appointed for them. 
 No»v if we confider the State and Circumitances that 
 rhefe come to be in, by virtue of this their Privilege, we 
 (hall plainly difcover an Obligation to feveral Duties, re- 
 fukin^ out of che fame. We fhall ccnfjder the great Ho- 
 nour God puts upon fiich, and the compleat defence God 
 harh made for them, and what Duty refults out of this. 
 
 I What Honour God confers on fucb as he has given 
 his Angels a charge of Where God confers Honour 
 
 there 
 
their Natnte^ O^ce^ And Minijiry. 1 i p 
 
 there is Rcfpecl due anfwerable to the H-jnoar he conrtr?. 
 The more God honours Pcrlbns, the more tl^.ey are to 
 be honoured, and valued. Now it will be worth our 
 while to confider how much God honours all his ^Saints, 
 the Heirs of Salvation, in appointing his Holy Angels 
 over them. It fhews that God makes great account of 
 them, and more account of them than of others. 'lis 
 true, all men on Earth have ibmc benefit by Angels, 
 they are im ployed for good and bad, as w^s ihz\^/i^d 
 Chap. 6. §. 4 Whereupon it follows that God hath dig- 
 nified humane Nature in general, by the Mijfion of Angels ^ 
 as he hath (more eminently) by the Incarnatton oiCbrtft : 
 But as the Honour that is from Chrift's Incarnation fpe 
 daily belongs to the Saints for whom efpecially he took 
 Man's Natu:*e, and who are made one with him myfii- 
 cMlly ; So the Honour that comes from the Miniftration 
 of Angels does in a peculiar manner belong to them, be- 
 caufe they have a peculiar Intercft in, communion with, 
 and benefit by, the Angels, as was proved. Chap. 6. §. ;. 
 They are the honourable and worthy Pcrfon, that God 
 honours. Now what greater Honour can be put upon 
 Men, than for God to find fuch excellent Creatures as 
 Angels are, to be their Companions and Guardians ? 
 
 What excellent Creatures Angds are, has been in part 
 fhcwcd in the foregoing Difcourfa of their Nature, and 
 Properties. But alas all that we can fpeak, or write of 
 them muft needs come very (hort of them: They defervc 
 other, and higher Elogtes, than can be expeded from 
 mortal men. To fct them forth is work for the Tongue 
 or Pen of an ArdAngd. All that I /hall fay is, tkey are 
 the moft excellent Creatures God ever made : and 'tis 
 the peculiar Praife our Lord Jefus Chnflr^ that he is above 
 Angth : He only is fo, that is God, as well as Man. There 
 are no mere Creatures that come fo near to God himfelf 
 in Nature, and Perfection, as the Angels do. They are 
 the moft Images or Reprefentations of him that the whole 
 Creation doth afford. 
 
 Now, that fuch Creatures as thefe are fh-^uld be feri^ 
 by God to men, to affociate and converfe with them, to 
 inliru(ft5 admonifb, defend, and keep them, to ftew Love 
 
 F f 2 and 
 
220 A Dtfconrfi of Atrgds^ 
 
 and Kindnefstotheni, what an Honour is this to be put 
 on mortal men, fintul men ? Yet no lefs than this Digni- 
 ty are llnful Mortals advanc'd to, in Jejns Cknfi ^ when 
 they are brought to believe, they come (as the ApoiHc(aysJ 
 to an innumerabk company of Angih. Obferve how he CX- 
 preffes himlelF, Hib. 12. 22. But ye are come unto Mount 
 Sion^ and unto the City of the living God, the Heavenly Jerw 
 falem^ and to an tTtnumerable company of Angels, to the general 
 Ajjembly and Church of the fi^Jl- born, &c. He fets forth the 
 greatnefs of the Happinels of ihofe chat are true Belie- 
 vers, and fpeaks not of what they fliall come to, but of 
 what they do come to as foon as they believe ; But je art 
 come^ And to what were they come ? Why not unto 
 Fellowlliip with holy Men only, becoming related to the 
 whole Altemblyof the firff-born, as Members of the fame 
 Body of Saints, but unto Communion of Holy Angels 
 too. fo as that from their firft being Chriftians they have 
 fellowfhip with Angels, and great Benefit by them. Tis 
 true, they have not here in this Life, fuch a vifible, fuch 
 z lenfihlc 2X\^ full Communion with Angels as.theyfhalj 
 have hereafter (as nsither have they with the -whole Bo- 
 dy of Saints, and J^fui the Mediator^ But they have a 
 real Communion with Angels here, (as they have with 
 Chrifl^) The Angels are with them, and conftantly at 
 work for them, by God's fpecial appointment. 
 
 When David confidered the vifible Heavens and the 
 Earth, that they were fiibieded to Man's Service, with 
 the Creatures on it, that God had pu^ all things under his 
 Feet, ail Sheep and Oxen, }ea and tlieB^afts of the Field, 
 the Fowl of the Air, and the Fi/h of the Sea, it made 
 him cry out, What is man that thou Art mindful of him, or 
 the Son of man, that thou vifitejl him ^ Pfal. 8. 3. &c. This 
 is indeed very much, but that God (Lould appoint xhe 
 Bleilcd Angels of Heaven to be miniftring Spirits, for 
 men, is much more wonderful. Among the feveral 
 Marks of Honour which King Ahafuerus oh1qx^6 Mordeeai 
 to be graced wirh, this was the chief, that one of the 
 Kings moft Noble Princes (hould array him, and wait 
 on him, thro' the Streets of the Cny, Efih. 6.9. The 
 Angels are t^e moft Noble Pmccs of the King of Heaven, 
 
 now. 
 
their NatHre^ O^ice and Minijiry. 
 
 now not one, but all of them are appointed of God, todo 
 men this honour : Sure Gnd makes great account of men. 
 And fo do the holy Angels too, who are willing and ready 
 to embrace friendlhip with them, and to undertake a care 
 for them. So tar are the Angels from diidaining (ociety 
 with men, that they are much pleas'd with ir, and rejoyce 
 when any are converted and brought into fellowlhip with 
 themftlve?. Chrift fays. There ts joy in Heaven among the 
 holy Angds : If it be joy to them, then do they make great 
 account of their company. 
 
 Well, lieing ("as has been jliew'd) God and Angels make 
 fiich account of men renew'd by his Grace, and made 
 Heirs of Salvation, it mu(t be acknowledged that there is 
 (for certain) iome real Woith in them, they are an excel- 
 lent People, how much foever Icorn'd and defpisd by the 
 World. David calls them the excellent ones, P(al. i6. ;. the 
 Saints that are tn the earth, the excellent tn whom u all my de- 
 light. The Saints on Earth were the excellent ones, in 
 whom he was moft delighted : Tho' they be poor, afHid- 
 ed and opprefled, yet are they an excellent People ; and 
 ihey are lo, not only in refped of Tome relative Prehemi- 
 nencies and Privileges that they are invelted with, but in 
 refpscfl of a certain real Excellency put into thciii : They 
 have the Privilege of Adoption^ are made the Sons of God ; 
 they have the Grace of Juf^ificadon, what C-&r/^'? hath done 
 and faffer'd is accepted for them, and they are fuUy par- 
 don'd and reftor'd to God's Favour •, they are elpous d to 
 Chrift, and he is their Husband , He is the Hedd, and 
 they the Members of his Body, they are his Friends, his 
 Brethren: All thefe arc relative Benefits which they arc 
 inveffed with, in refpe^t of which they have the prehe- 
 minence of others : Bur this is not all, they have real Ex- 
 celleiKV put into them ; for God ules not to bellow relative 
 Privileges on any but (uch as he does Tpecially-^/^tfA/f for 
 them ; He changes the Nature when he changes the Rela- 
 tion : They have therefore fome finguUr worth in them, 
 they have a more excellent Spirit than others have. 'Tis 
 given as a reafon why Caleb behav'd himfelf better than 
 the other Spie.s that he had another Spiiit, Num. 14. 24, 
 This the Wotld cannot iee, and dierefore do not duly va- 
 
 lug 
 
 2 I 
 
2 :i 5 A DifcoHrfe of Arfgeb^ 
 
 lue them : They have a Divine Spirit in them. We have 
 reoetvd ((a)S the ApvoUle) not tbi Jpint of the -ivorU^ bm the 
 [pint which ts of God, i Cor 2. i3 A mare excellent than 
 is in thi men ot this World-, upon which account it is 
 th.u SclctTicnixyjijJherighteotff ji more excelled thufi bisnetgb- 
 hour, Prov. rz. 26. The Apofile Oicks not to lay, That 
 they are partakers of a d Irvine tj at we ^ 2 Pet. i. 4. underftand 
 certain Divine Qualities that make them like ii^to God: 
 For certain, Holineis^ by which God's People are diffe- 
 renced from otherSj hath fomewhat more in it than the 
 World (eeth. Such as are fanclified are faid to haveC^^r;// 
 formed tn tbemy to be born of God, to be made after the Image 
 cf God that created thent. Such expreffions muft needs de- 
 note Ibme finguUr Excellency that is put into them : It 
 follows therefore that there is fome peculiar Refped that is 
 uuc unto all fuch^ and in particular. 
 
 SECT. II. 
 
 I. npMat fucli as are real Saints, and Heirs of Salvation, 
 X have reafon to value themfelves. 2. That others 
 have reafon to value them accordingly. 
 
 I. Such have realbn to value themfelves, and Ihew fuch 
 tnagnatiimity and greatnep of Mind, as is becoming Perfbns 
 io qualified and dignified as they are. I would not be 
 thought to cherifh Vrtde and Vam glory in any : None fee 
 more to make them, and keep them humble, than the 
 Saints do, who have receiv'd the Spirit to convince rhem 
 of Sin, Job, 16. 8. This makes them abhor themfelves, 
 and to fall down and lie in Tears at the Feet of their Re- 
 deemer •, but as they are renew'd in Chrifl, and have fel- 
 lowfhip with God and Angels, it is much othcrwile with 
 them. 'Tis no Pride to value one's felf on this account ; 
 yea, a man cannot duly value the Grace and Goodneis cf 
 his God and Redeemer, unlefi he do value himfelf, and 
 take an holy ftate upon him ; I mean, be of an Holy and 
 Heavenly Converfation and Carriage in the World. Oh, 
 how do fome debafc themfelves by fordid Anions that 
 they fioop to .'' Ail Sin is an undervaluing thing : a Chri- 
 itian, when he is finning, does not a<fi like bimfelf ,• a 
 
 Chri- 
 
their Natfire^ O^ue^ and Mtnijiry. 223 
 
 ChriOian (houlJ fcorn all bafenefs : Is v. not a (hamej for 
 one that hath t'cllowlhip with Godi and Angels to turn him- 
 lelf into a meer Brute, into a bsalHy Swine, as the Drun- 
 kard does, or into a Bealt of Prey, as the OpprefTor and 
 Perfecutor dois ? Is it not a Ihame tor fuch a one to endave 
 himlelt to the Embraces of a wancon Hailor, as theForni- 
 cator does P Is it not a (hame for fuch a one fbrdidly to 
 bow and bend to the Wilh^ Humors, and Lu(h of Men, 
 as the Time ferver does? Shall fuch a man as I pe^ fiys 
 Nebemtah^ and who u there^ that beivg as I am^ would go tnto 
 the Temple tofave bu life ? Neh. 6 ii. He counted it be- 
 neath him, and a great undervaluing. This greatnels ot 
 Mind becomes aH Saints, to count all Sin beneath them. 
 You that God has honour'd by his Grace, value your felves, 
 particularly, i. your Souls ; 2. your Bodies. 
 
 I. Tour Souls ^ thcfe are very near of kin to the Angela 
 Separate Souls and Angels differ very Htrle in their nature. 
 Man, as coming out of God's Hands, is an Incarnate Angtl^ 
 and therefore are the Angels the more ready torainifier to 
 Man : They look afrer his Body and outward eflate, as 
 well as his Soul., but 'tis all in reference to the Salvation of 
 his Soul. 'Tis for them, as Heiis of Salvation, that they 
 are minifiring Spirits, as fays the Text. Your Souls are 
 precious things, elfeGod would never have lent his Son ro 
 redeem them, and Angels to minifter for them. Our Lord 
 Jefits Chrijfj who bell: knows the worth of things, judges a 
 Soul of greater value than the whole World. Make niu^h ac- Mat, 16, 26, 
 count of your Souls, entertain them from day to day, as is 
 fitting for fuch excellent Spirits ; not wich the Scraps and 
 Offal of (he World,c-xa/p:tA:t, as the Apoftle ftilesfuch things, 
 ThtL 3. 8. which lome interpret Chaff, (ome Dr^/?, (ome 
 Dung^ fome Dogs-wear^q. xjuaiiaxx* I mean, not with fenfual 
 Delights and Pl^afures, more proper for Brutes, nor with 
 (ecalar things that are pafltng away, but with things fui- 
 table to their nature, even things (piritual and erernal : 
 Suffer them not to go naked and hungry, rather than be 
 at the paifi and trouble to cloaih and fesd them : Careful- 
 ly put on Chnfr every day, even all his Virtue:^ and feed 
 them with pure and whoHom Food, in heavenly and holy 
 Contea^pUtion; hinder not their devout flights for God 
 
 a;id 
 
:i i 4 ^ Difconrfe of Angeh^ 
 
 and Heaven, by loaHing and clogging them with worldly- 
 Cares or fleftly Liilh, Luke 2 i. :^4. Do not fo undervalue 
 your Souls, as to hazard them tor Trifles, for Wealth, or 
 Pieafure, or Honour of this Wo: Id. Oh, what lov^-priz'd 
 things do they make their Soul?, that will cxpo(e them for 
 fjch mean and low things I Miniders, God's vifibU Agents, 
 wacch for your Souls, //;^. 13.17. yea, and Angels too, 
 his inviftble Agent Sy they are call'd JVatcbtrs^ Dan. 4. 17. do 
 not you negled: therp. 
 
 2. Have due and fitting care of your Eodtes alfo ; An- 
 gels are imploy'd to look atter them too. 'Tis true, your 
 Souls are the principal part of you, they are your fclves^ 
 not your flefhly part; and 'tis biutifh to ne^lcd the Soul, 
 to fpare or pleafe the Flelli. The Soial is the Heavenly 
 part, the Body is the Earthly put, and as the Heavens are 
 above the Eatrh, fo are your Souls in wo-ch above your 
 Bodies : however, there is an Honour due to your Bodies 
 alfo. The Apoflle tells us, T« the will of God that every one 
 fljould learn how to fojjlfhts VeJ]el {i.e. his B-)dyJ tn favBifica- 
 tion and honour^ I Thef. ^.^. God would have men mind 
 the honour of their Bodies, and the honour of rhem is their 
 jan5tific%tion^2LS that Texc cLaily enough proves. The on- 
 ly honour that fome care to be'low on their Bodies, is 
 neat and rich Attire, a Vanity too much affeded among 
 U5 ; but the Raiment and outward Drefs of the Bod/ adds 
 nothing to it, but to be a covering; of its fhame, and to 
 fence it againffc the noxious impreflions of he^t and cold, 
 that it is expos'd to when naked. The honour of the Body 
 is to have the Members of it Infirumentsof Righteoufnefs, 
 and not of Sin. Therefore our A profile exaorts, L(t not fin 
 reign in your mortal body, that %cu jliould obey tt m the lu^s 
 thereof: neither yield ye your memh^,rs iu[irume7Us of unrigh- 
 teeufncJJ unto fn, but yield your [iives unto God, m thof that are 
 altve from the dead^ and your members mflruments of righteouf- 
 tjefiuntoGod, Rom. 6. 12, 15 /ind again he fays, He that 
 committeth Fornication finneth agamfl his own body, 1 Cor. 6. 18. 
 /. e. He abufes and dijhonours ir ^ and as it is true of Forni- 
 cation, fo alfo of every other Sin that the Body is imploy'd 
 in, 'tis a difhonouring of the Body; wheiefore carefully 
 keep your felves from all Sins of the Flefli as well as Sptnt. 
 
 The 
 
their Natttre^ Office and Miniftry. 
 
 The Apoflle fays^ Tfjat your bodies are the Templa of the Holy 
 Gbofl, I Cor. 6, 19. Imuitadd here, Tt.ey are part ot the 
 Angels charge, and therefore mull not be dilhonour'd : 
 there is nothing dilhonours the P.ody but (inning To have 
 the Body difgracefuliy us'd by Peilecutors, is no didionour 
 to ir. When the Apoiiles were whipt like Rogues, t/jey 
 went away rej ycing that they were counted worthy ^ A<fts 5". 41. 
 Scars and li^ounds in the BsAy are marks o{ honour, when 
 they are ior C/jr/// and his G^jy^e/. I hear in ykj body (f-iNS 
 Taal) the marks of the Lor A J ejus,' Gal. 6. 1 7. And Chrifi a 
 ntagnt(iid m my body, Phil. i. 20. Scars and outward ble- 
 milhes receiv'd in defence ot the Gofpel, no man hath 
 caufe to be alhani'd of. they are a mans Glory ; but be- 
 ware of finning, for 'tis an undervaluing ot the Body, 
 when the Members of it are made Infhuments of Uniigh- 
 teoufnels. To Ipeak a Lye, or prophanely, to curie or 
 (wear, is a difhonour to th^Tongue, To look on a Wo- 
 man to lufl alter her, is a difhonour to the Eye. To work 
 any unlawful thing, is a difhonour to the Hand. What 
 an incongruity is it for us to defile our Bodies, when the 
 Angels have often to do about them ? And to difhonour 
 them which the Angels honour, fo as to take the charge 
 of them ? 
 
 Thus are we Debtors to our felves, to our o^nSouh and 
 Bodies, for this kind of Honour, on the account of the ho- 
 nour God hath put upon us, in appointing Angels to be 
 miniftring Spirits for us. 
 
 SECT. III. 
 
 2. A S the Saints on this account have reafon to value 
 x\. and make account of themfelves, fo have all men 
 reaion to value and make great account of them, what- 
 ever their outward quality in this World be. The Angels 
 are miniffring Spirits for all the Heirs of SAlvarfon, with- 
 out exception. As God u no rejpethr of per Jons, AcSts 10 34. 
 fo neither are Angels. Such as God hath chofen out of 
 the World, and leparated unto himfelf by his Grace, be 
 they high or low, rich or poor, bond or Uqq^ the holy 
 Angels have the charge of them, and do carefully look at- 
 
 Gg ter 
 
 11 
 
2 25 ^ DifcoHrfe of Atigels^ 
 
 ter them. There is neither Greek nor Jew, circuwcijion nor 
 uncircumctfion, Barhartan, Scythian, bond nor f-ee : hut Chnfi 
 is aUy and in all, Col. ;. 1 1. Wherefore, 
 
 I. The meaneft of God*s Saints and Servants muft not 
 be defpis'd , 'tis their lotinany of them to be poor, afflid:- 
 ed, and opprefled here in this World ; nor Ijave they aU 
 of them the greateR Parts and Endowments of Nature 
 and Art : God bath cbofen the poor of this world^ rich in fatth^ 
 lays Jamesy cb. 2. 5*. And hath revealed the myfienes of bis 
 Kingdom to babes, while he bides them from the wije avd fru- 
 dint, as fays our Saviour, Mat, 11.25-. And t^aul lays, 
 "Not TKany wife men after the fiejh^ net manj might}'^ not many 
 noble are called : But God bath ch-jfcn tli fooiijl :bwgs of the 
 world, to confound the wife ^ and God hath cbojen tbe weak 
 things of the world, to confound the things that are mighty, 
 I Cor, I. 2 ), 27. They m.iy then many of them be poor 
 andmCcH, yea, veak and filly perlons, in the Eye of the 
 Wcild, anu yet they ought not to bedefpisd : for as God 
 hath chofen them^ fo the Angels attend and wait upon 
 the meaneft and moft defpicable of them, ihe poor man 
 cried, (fays Dauid) and the Lord heard htm^ and jaKjed him 
 mt of his troubles. Tbe Angel of tbe Lord encampitb about them 
 that fear him, Pfal. ^4. 6, 7. Lazarus, at his death, was 
 magnificently conduced by the holy Angels to Heaven, 
 tho' a Beggar ; and the fame Angels, out of doubt, attend- 
 ed him while amongft the Living. Lee none then of thole 
 God and Angels fo honour be defpis'd. Oh, how little 
 reckoning do the men of this World make of the poor 
 Saints and Servants of God I they fcom, and deride, and 
 opprefs them, and yec have they often fared the better for 
 their company : Pottphar did for Jofeph's company, Gen. 
 ^9* 2, 3. yet Jo/epb was then but in the quality of a Bond- 
 flavc. And Laban fared the better for Jacob's company, 
 and yet he Vv^as then but a poor Fugitive. We have a con- 
 feflion from Laban s own Mouth, / ba^e learned (fa) s he) 
 by experience y that the Lord hath lltfjed me for thy fake ^ Gen. 
 ;o. 27. Many more like Inftances might be produc'd. 
 Malters have reafbn to prize (uch Servants above others •, 
 and all have reafon to prize fuch company molt : They 
 have iecret hints and helps from Angels, which others 
 
 have 
 
their Natnre, Office^ and Minifiry. 127 
 
 have not, which make their Service more profperou?, and 
 their Converfation more advaiita^'^cous, Gen. 24. 7. yet are 
 they little regarded. But no wonder if the World flight 
 and fcorn God's poor Saints, this Sin is found aUb among 
 (iich as are Vrofejjors of Reli^ton, and is more unreaibnablc 
 in them than others. The Apoflle Jamer reproves ic as a 
 great fault, common in thole firft and purelt times oiCbri- 
 ftiamtj, that they defpis'd the Poor, Jam. 2. ;, 6. So does 
 the Apoflle Vaul, i Cor. i ij.2. Our Saviour gives the 
 matter in hand as a realon againft it, namely, Why we 
 fliould not defpile the meanelt Sainr, any one of the iictk 
 ones that believe in him, Becau^" (lays hej thdr Angels in 
 Heaven do alway behold th'^ -f^aci j God, Mj>t. i8. lo. 
 
 Oh, what intolerable fruie is it for any of us Mortals 
 to think our (elves too good for the ccmp. ny of fuch as 
 have fellow/hip with AngeU ? The holy Angels diidain 
 not to accompany and converre wi;h them, and is ic not 
 abfurd that we fhould r Onr ApoIUe exhorts Chriftians 
 to be condefcending to men of ic^v ellate^ Rom. 12. 1 5. 
 Mind not high things ^ but con(^cf..vdt^ r^en of l:V' p,fate. Be 
 they of never fo mean iidif'^n, il chcy be C.^ Members 
 of Chrift, and Heiis of Salvation, tney are worthy of pe- 
 culiar Refped,and ihould have it paid unto them. 
 
 SECT. IV. 
 
 And 2/;,TF they fliould not be flighted, much iefs fhould 
 .L they be wrcng'd and burred, and woe be unco 
 fuch as have any hand in fo doing. Our Saviour Chrifi 
 lavs, /; were better for fuch a one that a mtR (tone were hanged 
 about bis neck, and that be were drowned in the midfi of the 
 fea, M^t. 18 6. How many Perfons have been brought 
 to fad ends, how many Families have been ruin'd, how 
 many Kingdoms have been lamencabiy broken by this 
 means ? 
 
 Bsfides what inftances Scripture affords us, obferving 
 Men^ and fuch as are convetfanc in Hiftory, can ttll us 
 of a multitude thu would fill a Volume. Wha* became 
 oi Herod the Grea\ rh.u f:ught t'ne Life of our Sjvi:ifr, p.v,d 
 
 G g 2 He- 
 
22$ A Difcourfe of Angels^ 
 
 I^rod Antipoj, who beheaded John tlie Baptifi? The for- 
 mer diid of d very loithfom Diteafe ; che latter, with his 
 Hercdiasj being banilVd into France^ both Hv'd there mife- 
 rably^and fas N^Mc/fri« fays) were flarv'd to death, 0/7<jw^. 
 Cent, I. The other Herod, cail'd Hero^ Agrtppa^ who kill'd 
 y<?wf/ and impiil ;n'd Peter, with an intent to have his 
 Lile roo, we read he was eaten out of Lice, Acts 12. 2g. Who 
 knows not what End the perfecuttn^ Emperors c-ime co moil 
 ofchem, that has ever read Ecdefiajhcal Hifiory ? I will 
 not refied on our times, that I may not give offence to 
 any. What became of Pharaoh and his Holt, that purfu'd 
 God's People after they had been long opprefs'd ? You 
 know they were all (wallow'd up at once in the Red Sea. 
 And what became of the Ajjyriam, a mighty and vicftorious 
 Nation r When they fell upon Gods Church and People, 
 they were utrei ly broken by the Perfians, and God threac- 
 ned them bsfoiehdnd withDeffruction, for that Cruelty 
 they aded againit his People. So he threatens Syria^ Fht- 
 hjlia^ Tyre^ Edom, and Amnon, to (end the Fire of his wrath 
 among them for the Tame reafon, even for wronging and 
 dealii.g cruelly with his People, as you may read in the 
 firft Chapter of Amos : And the Lord gives this reafon 
 why he was angry with all the Heathen Nations,* lamjea- 
 lam for ycruialem^and for Ston with a great jealoufie : I am 'very 
 fore dijpleafed 7vith the Heathen that are at eafe. For Iwas but 
 a little difpleajed, and they helped forward the ajJli5lion^ Zech. 
 1.14,15. Note here, they that help forward the Affli- 
 dion of God's People, tho' they be not the lole Caufes of 
 it, draw Judgments on themfelves. 
 
 And no wonder, for fuch as attempt any thing 
 againit God's People, that they bid defiance to the 
 blcffed Angels that are their Keepers, and wage War with 
 them. 
 
 'lis God's Pleafure that the Troublers of his People 
 fhould (bmetimes be let alone for a while, but when their 
 nieafure comes to be filled up, they fhall fall on a fudden, 
 or waffe away by degrees, before the watchful and faithful 
 Guardians of the Church. 
 
 'Tis 
 
their Natnre^ O^ce and Mtniflry. 2257 
 
 'Tis to be noted, thofe Hrfcs, red, fpeckled, and white, 
 which Zechary{.\^ in his Vifion, were holy Angels,which 
 God (enc forth to walk to and fro thro' the Earth, verAo. 
 Thcle nuke report of rhe pi efent PcJice the Nations we^e 
 in, chat had oppreiTed the Church. tVe have walkcJ (idy 
 they J to and fro thro' the Earthy avd htbold all the Earth fit- 
 teth (ItlL and li at reft^ ver. ii. They were all quiet, but 
 JtrufaUm was in trouble. Now one c>f the Angels makes 
 rt quell lor Jerujalew^ and moves God to the avenging of 
 his People on thofe that opprcffed them. Ihm the Angd 
 of the Lord J arj/v^^red ar.d faid^ O Lord of Hnfls^ how long 
 Wilt thou not have mercy on 'Jerujalerr)^ and on the Cities of 
 Judahy againfi which thou hafi bad indignation thcjc Three- 
 jcsre and Fen yean, ver. i 2 
 
 The Angels were able to bear with Jtrufilenis enemies 
 no longer, but move God againft them. And 'tis laid', 
 God anfivered the Angel with good and comfortable words, ver. 
 13. Then it follows, v. 14. / am jealous for Jerufalem^ and 
 for Ston^ with a great jealouf/, 1 am jore difpleafed with the 
 Heathen^ &c. Hereupon Carpenters arc prefently fent to 
 cut down thofe Horns that had icattered Judah {{o the 
 matter is reprefented in the Vi(ion) The me<?ning is, cer- 
 tain Angels had Commiflion to break thofe Nations that 
 had afflided and opprefTcd God's People. ^Fhen I lift up 
 7?7i?)e EjfcSy andfaw, and b( hold four Horns And 1 jaid unto 
 the Angel that talked with me^ what be theje ? &c. read ver, 
 i8, 19, 20, 2 Jr. Thefe Nations pay dear for ic at laft. 
 
 Oh that Ferfecutors would bethink themr;;lves a little, 
 and confider what they are a doing. 
 
 Gamaliel, a great Do(5^or of the Law^ judges fuch to be 
 fighters agamfi Gcd^ and lb indeed they are. They aiTanh '^'^' 5- 3-'' 
 the Perlons, God s Hofls of Angels encamp about. Oh 
 the Bedlam frenzy o\ poor deluded Mortals! Have the 
 workers of tnitjuity no knowledge (lays David) who eat up my 
 feople js they eat Bread ? What are they out of their Wita ? 
 Have they abandoned all u(e oi their Reafon and Under- 
 flanding 1 Yes indeed, they are the Fools that jay in their 
 heart there is no God^ ver. i. 
 
 If Atheifm did riOC much prevail, if God's Providence 
 were acknowledged; ?,nd the Inltrumenrsof his Providence, 
 
 the 
 
Q 3 o A DifcoHrfe of ringehy 
 
 the Angels were known, it would cool the Courage of 
 Perfecutors, and make them refrain from thofe Men, that 
 are fo magnificently attended by God's fpecial Appoint- 
 ment. 
 
 So much of the Honour God hath put on his People in 
 appointing Angels over them, and the Duties this o- 
 bliges ca 
 
 w 
 
 SECT. V. 
 
 E are next to confiderthe compleat dtfence Angels 
 are, how fafe God's People are in their keeping, 
 with the Duties which on this account Perfons come to be 
 (pecially obliged unto. 
 
 What 2L comphsit {iefence Angels are, and how v;el! pro- 
 vided for every way, God's People are by th.. viiniftry of 
 Angels, may eafily be gathered from what has been al- 
 ready faid. Here let us note, 
 
 I. The Angels are every where, where God's People 
 are in need of them. I do not mean, that the fame An- 
 gels are at the fame time, every where, God only is fb 
 every where: But fome, or other of the Angels are (till at 
 hand, and they move from Heaven to Earth, and from 
 one far diftant place to another, in a very little point of 
 time, as was (hewed, Chap, ;.§. 8. Whether God's Peo. 
 pie be on the Seas, or on the Land, whether at home or 
 abroad, whether at Liberty or in Prifon, Angels ever at- 
 tend them. If they have a Call to go to Sea, hear what 
 Da'vid (ays, Tbey that go down to the Sea in Shipjy that do 
 hufimfs m great IVaters^ tbefe fee the works of the Lord, and 
 bis wonders in the deep. For he commandeth and ratjeth the 
 fiormy windy whtch lifteth up the waves thereof] &CC, Then 
 they cry unto the Lord^ he maketh the Storm a Calm^ fo that 
 Pfal. 107. 25. the Waves thereof are ft ill. Then are they giad becauje they be 
 ad jr. ^mety fo he hringeth them into their de fired Haven, God tiocs 
 
 this, but 'tis by the Mini(hy of Angels: For there are 
 Angels of the Waters, that attend his People there. So 
 the Angel is called, Rev. 16. f. The Angel of the Waters. 
 
 li they have occafion to travel into Foieij^n Countries, 
 they cannot have their Friends about them there, as at 
 
 heme : 
 
their Nature j Office^ and Minijiry. 2 3 i 
 
 home : But thefe faithful C'ompanions, the Angels, will 
 go wich them, and make their way profperous, as the 
 Angel did go with Abrakan/i Servants, when he travelled 
 into Syria, to get a Wife for Ifa^ic. 
 
 Should they be fhut up dole Vr'tfoners, the Angels will 
 ^'tfjt them, as they did Tcttr, and others of the Apofiles. Afts 5. ip. 
 And i^s they did John, when he was an exile in Farmos. A^is 12. ?• 
 No Walls, nor Gates, can keep tl;em our. Ihgar had 
 an Angel to comfort her in an howling Wildernefs. So 
 our Saviour Cbrtfi had many Angels minifying to him, ^*^' * "* 
 after he was led into the Wildernefs to bj tempted. 
 
 2. There is no time when Angels arc out of the way. 
 'Tis not now and then they vific Gods People, but they 
 incamp, or pitch their Tents about them. If God do at 
 any time call them off, 'tis for Ibme fpecial R afon, and 
 they return again to their Charge ; When thty are for- 
 faken by Frientis and Acquaintance, they will not leave 
 them. PFht?i mj Father and V7y Mother for fake me^ then the 
 Lord wiUtahe me up, fays Davtd^ Pfal. 27. 10. 
 
 5. In all their Neceflities both of Body and Soul, An- 
 gels can relieve them? In War, and Famine, and Pefti- 
 lence, the Three moft dreadful Plagues of God, on the 
 outward Man, they are mighty and wonderful Helpers^ 
 In I'Par the Angels go before God's People as their Captatn/y 
 and Leaders, and fight for them, Jofi. j. 1;^ 14. Yea, 
 cover their beads in the day of Battle^ Pfal. 140. 7. In fa- 
 mine they provide Food for them, as they did Manna, for 
 the Ifraelites in the Wildernefs, Vfal 78. 2^. 
 
 In time o^Tefiilence, they preferve a^d keep them from 
 the Contagion. Jbou (halt not he afraid (Tays Da'vtd) of 
 the Tefi Hence that •walketb in the darknef^ nor for the defirw 
 Bton that watteth at noon day : A Tbouj^nd {hail fall at thy 
 Jtde, and Ten Thoufand at thy right band, hut tt Jljall not 
 come nigh thee. For be fljall give his Angels charge over thee, 
 Pfal. 91. 6^ 7, II. 
 
 In times of Perfecution, Angrlbfcmptimes ftiangely hide, 
 and deliver God's People : / h, *vi.vin they luffer wickeJ 
 men to try their Faith anu y^r.Kic;, rhey often much- 
 mitigate their Pains, and are McTti:g,ri of very refreih- 
 
 mg. 
 
.^2 ^ DifcoHrfe of AngeJs^ 
 
 '\t\g Comforts, as has been by many Indances proved in 
 the foregoing Difcourfe, 
 
 And as for the Souls of God's People, how helpru! An- 
 gels are, See Cbaf. 7. When ordinary vilible Helps for 
 their Souls fail, when Aiimjiers and OrJwj?jces are taken 
 from them, this ihnding Ordinance of God never fail?. 
 An^eh cannot be kept from meeting wirh God's People, 
 and preaching to them. Angels can (peak to them by 
 w?,y of CorTjfort, and by way of Counfel and Dir.Qion, m 
 fpite of their enemies. They (hall not want reaching in 
 tl:re worlf time5. 
 
 Thus are God's People well provided for by the Mini- 
 ftration of the holy Angclf. 
 
 SECT. VL 
 
 FRoni hence it follows, i. That God's People (hould 
 be fearkfi however things go. 
 2. Their enemies have reafon to be bopelejjj becaufe 
 they (hall never be able to prevail againit them. 
 
 I. God's People (hould be f^^r/e/}. I mean in refped 
 of any difmaying and dejeding Fear : Such a da(tardly 
 Fear as puts a Man out of his way, or di/heartens him 
 in it ^ all fuch Fear God's People have reafon to put off. 
 
 There is a Fear that hath great and good ufe in the 
 Life of Man. God himfelf hath put it into the Nature 
 of Man, to excite him to the ufe of proper means of felf- 
 prefe vation. To be wholly without this Fear, is to have 
 put off the Nature of a Man, and to become (f upid and 
 fen(elefs, which a Chriftian by no reafon (hould be. 
 
 There ought to be a due Re(entment of Dangers, but 
 withal, an holy Boldnefs, and undaunted Courage, and 
 Confidence, with which a Chriftian (hould keep on his 
 way, whatever Difficulties he meet with. And good 
 ground he hath for this, confidering the ProvKion God 
 hath made for his Safety. 
 
 David fays, I will not be afraid of Ten Jboufands ofPeO' 
 fie that have fet thernfelves againft me round about ^ Pfal. ;. 6. 
 And tho an Hoft fljould encamp againfi me^ mjf Heart fliall 
 
 not 
 
their Nature^ Office and Minijiry. :: 3 3 
 
 not [ear i tho War ^^mhl rife agairiH me, hj this will I be con* 
 fidcvty P(al. 27. 5. And again, God // cur refuge and 
 Jrrengtbj a very prefent help in trouble. Tbenfore we will r,o: 
 fear, tho the earth be removed, and tbu the mount ains be car- 
 ried into the mtdjt of the Sea: Jbo the waters thereof roar , 
 and be troahled.^ tho' the mountains pake with the Jwelling 
 thereof, Plal. 46. i, 2, 3. Here is a Mind compofed and 
 /ixed, as is becoming one that is a Servant ot God^ and 
 knows himfelf in late hand<. 
 
 Obj. Some perhaps will Objecfl. Are not God's Peo- 
 ple as fafc in his iinmediatc keeping, as in the hands of 
 Angels ? What further Security does tl^e Dodrine ot* the 
 Angels Miniftry afford any ^ David makes no mention 
 of Angels, but only of God's keeping him, and groi^nds 
 his Confidence thereupon, in the places before quoted. 
 
 I Anfwcr. 'Tls (I grant) in God's keeping that all our 
 Safety lief, he is our Salvation : But as hath been luffi- 
 ciently proved, it is by the Angels as the ordinary InOru- 
 ments of his Providence, that he keeps us. And tho' in 
 thcfe places he makes no mention of Angels, yet in other 
 places he does, In Pfal, ^4. 6. He fays, The poor man cried 
 and the Lord heard him, and javed him out of all bis troubles. 
 The Lord did it, but how he did ir, the next Words 
 iliew. The Avgel of the Lord encampetb about them that fear 
 him^ and delivereth them, ver. 7. God doth it, but by his 
 Angels. So Pfal 91. The reafbn he gives why the Faith- 
 ful are fo very fife, is the Charge the Angels have of 
 them. He (ays, z>er. i. They are under the jl)adow ofths 
 Almighty y he covers them with his feathers, and under his 
 wings thty trujt, ver. 4. Wherefore he adds. Thou jhalt 
 not be afraid of the terrour by night, nor the Arrow that flieth 
 by day y nor for the Pfflihnce.^Q, ver. 5", 6, There jh.illno evil 
 befal thee J neither any plague come mgk thy dwclii?ig. This 
 he would have the Faithful Mm confident of; But why 
 lo ? What fecuricy has he for fuch Confidence ? Wny re^d 
 on, For hd [Jjall give his Angels charge over thee, to keep thee 
 mall thy ways: They fliall bear thee up in their hands , leaji 
 thou dajl) thy foot againsl a Stone, 6Cc. ver. ii, 12. Th.is he 
 faperadds co the general ConfiJeracion of God's Provi- 
 dence, as having peculiar Encouragement in ic. The 
 
 n h Pruvi. 
 
2 34 ^ Difcourfe of AvgeJs^ 
 
 Providence of God is as full an Incouragement and Se- 
 curity as can be, in it lelf, but as to us it is a greater Se- 
 curity that we have Angels appointed over us. 
 
 All good things whatfover come to us from God, as 
 the firjl and hightfi Canfe : But they come down to us by 
 many fubordinate Caujes, and Mediums^ which the great 
 G( d is pieafed to make u(e of, as Vipes and Channels, thro' 
 which he conveys them to us. Hear the Prophet, It jhaJl 
 come to fjfs tn that day fattb the Lord, I will hear the Heavens, 
 and they fli all hear the Earthy and the Earth fliall hear the Corn 
 and the Wme^ and the Oil^ and they fhall hear yez^reel, HoC 2. 
 21, 22. God is here let forth as he that will feed hisdi- 
 Itrelfed People Jez^rcel: And 'tis (hewed how he will do 
 it, not immediacely by himfelf, but by feveral interve- 
 nient Mediums, fiibordinate one to the other. Firit God 
 will hear the Heavens, and furnifti che Clouds with Wa- 
 ter, then they fend down their Store, in refrediing Show- 
 ers, and De vs on the Earth, tha: looks for ir. The Earth 
 doih inits Womb cherilli the Seeds, and Plants, and im- 
 parts is moiflure which it receives from the Heavens, fo 
 that the Corn, and Wine, and Oil, are plentifully 
 brought forth, thefe feed JezreeL God does it, but not 
 without thefe. 
 
 'Tis a very great comfort to confider our felves under 
 God's Care, but it mud needs add much to our Confi- 
 dence to fee means prepared to do us good by, becaufe 
 'tis his manner to work by means. When there is mode- 
 rate Rain in the lealon thereof, and refrelliing Dews, 
 when the Earth brings forth plentifully, are we nor bet- 
 ter (atiified chat there is no danger of a Famine.^ When 
 we have nor only Succour promifcd, but Provifions in a 
 Readinels, there is lefs caule of Fear. 
 
 When Jacob faw the IVaggons which Jojefh fent to carry 
 Gen. 45 27. him, Tisfaid, The Spirit of Jacob revived. All that his 
 Sons had told him, could hardly latisfy liim, till he law 
 the Waggon?. Nor could the Fear ot the Prophets Ser- 
 vant be maflered, till his Eyes were opened to fte Cha 
 nets and Horfes^ that i.% the Holt of Angels that covered 
 the Mountains, and were a guard about his Maimer. 
 Wherefore 'tis (no doubt) a great help to Faith, to know 
 
 (not 
 
their Nature^ Office and Mhnjlry. :: ^ 5 
 
 (not only that God's Providence is over us But) that 
 there is fuch a Guard of Angels prepared, aud alway in 
 a Readinels to helpu^ 
 
 And it bein^ io, how undaunted fhould we bt ? We 
 have reafon to be hold and fearlefs in God's ways, we may 
 fafely venture on any dangers, where we have a call : We 
 need not fear the Power or Policy oi^ Encnu-s being in 
 the hands of fuch Keepers as Angels are. 
 
 SECT. VII. 
 
 2/y, A S God's People have caufe tobs fearlcfs, io their 
 jlV. Enemies (^on the lame account) have cau(e ro 
 be bopekfs. I mean, hopelefi of ever working their ends 
 on God's People. Wicked and ungodly men think to 
 tread down, and root our, and ucterly to defhoy fuch as 
 are faithful, and they grow the more confident that they 
 fliall be able to do fo, while they obferve how little Sc^cu- 
 lar Strength is ufually on fuch mens fide. The vifible 
 Power of God's Church, is but little. Jacob is but a weak 
 Worm. But hs^ar what the Lord fays. Fear 7jot worm ja- 
 coh, and ye men of Ifrael, I will help thee^ &:c. Thou Jljii: h'l. 41. 1:^,1^. 
 threjh the Mountains. Not by mighty nor by fower^ but by my ^^'^^- 4- -• 
 Sfirtt, faith the Lord of Hofts, 
 
 All the attempts of the wicked World, ig^iinft God s 
 People will prove unfuccefsful, when fuch Hofts, whereof 
 God, is the Lord, are for them. JVhy do the Heathen rage, 
 and the People imagine a vain thing ? 'Tis all to no purpofe 
 which they enterprife. There is no fighting with God, 
 and his invifible Hofls of Angels, with any hrps cfSuc- 
 cefs. Did not horrible Arheifm prevail with fuch men, as 
 (et themfelves againflthe C/j^wr^^and Pi^ople of God, this 
 would certainly aU^te their Confidence, and quite difpirit 
 them. 
 
 H h 2 CHAP. 
 
2 3 ^ A Difconrfe of Angels^ 
 
 CHAP. XII. 
 
 5". I. What 7S our Duty fpecj ally in reference to An- 
 gels, As I. What honoHr rve mufl give them. 
 Negatively^ Not any Divine Honour. §, 2. Not 
 vphat only belongs to Jefus Chrifl the Mediator. 
 Where^ of the D^tnons of the Platonics ^ and that 
 they were Angels, S'. 5. Horv we muft not give 
 them any of the Honour belonging to the Holy 
 Ghoji. §. 4. That we are not to ajfe5f or defire 
 fenjible Communion with Angels^ and the Reafons. 
 §, f}. A Cafe anfwered^ What a man JJjould do^ and 
 how he fliould carry himfelf if he fjould have an 
 Apparition of an AngeL 
 
 SECT. I. 
 
 ALL that I further Intend is what our Duty is in re- 
 ference to the Holy Angels themfelves, thac are 
 lent forth to minifter for the Heirs of Salvation. 
 
 There is (queftionlefs) a Refpe^ and Honour due from 
 us to Angels, and there is a Communion with them which 
 God allows, andappoinrs, and which is to be defired and 
 imbraced by us : But what this is, and how 'tis limited, 
 and bounded is to be our Inquiry in the next place. 
 
 Some have given too much to Angels, and expeded 
 too much from them j Some, on the other hand, have 
 too little regard to them, fcarce looking upon themfelves 
 as any way concerned with them : Both Extreams arc 
 dangerous, and what the mean, or middle is that we muft 
 ;;i>n at, God's Word only is fit to dired us about ; we 
 mu(l not follow our own bold and licentious Fancies, but 
 Divine Revelation. 
 
 Khali 
 
their NalHrCy Office and Minijlry. 2:^j 
 
 I (hall in this Chapter enquire what Honour is not to be 
 given to Angels, and what Reg.ud is not to be lud to 
 them : In what follows, I intend to fhew how we ihould 
 honour them, and maintain communion vvich tliem. 
 
 As CO the Negative part, which here is ro be handl'd, 
 thefe two things 1 fhall endeavour to clear ; r. Tliat we 
 mult by no means give any Dtvme Honour to Angels : 
 2, That we ought not to affect vifihU cr jevfihU Commumsn 
 andEntercourlc with them. 
 
 I. We muR by no means give an/ Divine Honour to 
 them, not any of that Rel'ped and Honour that properly 
 belongeth ro Gc.d only. 
 
 Among (ome of the Heathens^ Angels have been reputed 
 Godsj and honoured as luch : And we do the Paptfis no 
 wrong, if we charge them with the like Idolatry, while 
 they teach, that Angels and Saints departed this life are to 
 be worlhip'd with Religious Worjliip, Our Saviour Chrifl (viat. 4. 10. 
 fays, Tboupjah yvor^np the Lord thy God, and him only jl) alt 
 thou ferve. The Dtvil would have had Chrifi to havei^or- ver. 9. 
 fhtp'd him, and that would have been flrange Worfhip in- 
 deed : but our Saviour doth not only with abhorrence de- 
 clare againft that horrid Idolatry, but teaches us, that no 
 Creature whacever mull be worlhip'd, but God only ^ 
 therefore neither Saints nor Angels. 
 
 We read that John the Evangelifi^ in a ftrangeTranfport 
 of his, (eenfd to be about to worfiiip the Angel that ap- 
 peared and (pake to him •, but the Angel would by no 
 means fuffer it ; See thou do tt not^ (fays the Angel) for I am Rev. 79, ic 
 thji fellow -ftrvant, and of thy brethren that have the tejiimoriy 
 of Jefus. IVorfhip God ; t. e. him only. 
 
 The Papifl J mince the matter by tht'w Juhtile di[iinclions^ 
 but will never be able to clear themfelves from being guil- 
 ty of leading the People fthat cannot fo curiouHy dilHn- 
 guilh) into very grofs and heathenifh Idolatry, To give to 
 any Creature what belongs only to God, is downright Ido^ 
 lairy- Let us therefore take heed we do not alcribe or give 
 to Angels either what belongs to God the Creaior^ or to 
 God the Redeemer, or to God the San^ijjer. 
 
25S ^ Dtfcourfe of Angel J ^ 
 
 I. What belongs to God the Creator, 'Tis the incom- 
 municable Property of the D^ir7 even of the Father ^ ^^on^ 
 and Holy Ghoft:^ to be etirnal^ uncreated^ and without hegin- 
 mng ; yet this fome Philofophers have afcrib'd to Angels. 
 Anflotle held, that the Heavens w ere eternal, and without 
 beginning, and that they aremovd by the Angels, which 
 he calls Intelligences , therefore they w.uW be granted to be 
 eternal, and without beginning too. The fame Opinion 
 he had alfo of Matter, and all tofupport that unlbund Po- 
 fition of his, That of nothing, nothing is mads lioth the 
 Heavens and Angels too had a beginning, and were crea- 
 ted by God, (as Chap. ^.) the* the time when^hey were 
 crea'ed be not to us lb certain. They are God's Creatures, 
 as vve are, tho' of a more pure and excellent make. 
 
 Again, Immutability and Indcpend^vcf a^e divine incom- 
 municable Pei fecStions, peculiarly beliingmg to G^^d, and 
 therefore not .0 be afcib'd to Argels. God only is with* 
 out "variahltntp OT jliaduw cf turnings as the Apoflie expref- 
 feth it, James \. 17. and He is the only I AM, who is m 
 and o/himfeT, and aU th ngs o/'him, and in him, and hy 
 I Sam. 2.2. him. There u none htfides thee^ fays Hannab in her Song : 
 tha- is, there is none that in mo'l peried fenfe can be faid 
 to Be^viz^ independenily. 
 
 Angels are faid to b? trr.wntal and incorruptible ^ becaufe 
 there is in thern no Tt^^JJive Frmcipleby which they maybe 
 caird corruptible or mortal : bur in refped of the Acflive 
 Power of God, on which they do depend, they may be 
 faid ro be mortal^ ic being only in rhe Power of God chat 
 they are what tr.-y are. Nohlng ('cis true) but God, by 
 his immediate Power, can deftroy them, (and G d will 
 notj therefore they ftiall abide for ever without change as 
 to their Effence : But they fubfif) not in themf Ives, bui in 
 God, who by a continued aA 0/ nis creating Power fu- 
 liainsthem, otherwile they would lofe their being, and 
 return to nothing. There needs no podtive ad ot God's 
 Power ro deffroy them, they would ceafe to be inftantly, 
 if God fhould but fufpend his Manutency or Siiitenta- 
 tion. 
 
 And thus depending are they on God, as well to their 
 
 ■working as to their being ; for things aie in working as they 
 
 u are 
 
their Nature^ Office and Minijiry. 2^9- 
 
 are in hemg. Angels can do no: King without God. tho'opcrari fcqui- 
 (as the Pfalmid lays) they excel m /irength, ^"f <^^'^^- 
 
 Wherefore when we ipeak of their Agcmy and Helpful- 
 fjfJsiouSj our Thoughts mull: not terminate in them, but 
 mount up to God, whole Inltruments they are, otherwife 
 we fhall be guilty of alcribinj^ more to them than is their 
 due, even an Honour peculiar to God, which is to be In- 
 dependent in being and working. Oblerve how the Pfalmifl 
 reafoneth, ?(al. ^4. 7, 8. The Angel of the Lord encampetb 
 about tbetn th^t fear htm^ to deliver them. And what then ? 
 O tafle and fee that the Lord u goody blefjcd is the man that 
 truftetb in him. Mark, the Lord is good, hc looks beyond 
 the Angels. Angels keep us, oh, God is good I and blef- 
 fed is the man that trulteth not in Angels, but in God ^ on 
 him muft ourTrufl revolve^ and in him mud all our Con- 
 fidence terminate. 
 
 SECT. II. 
 
 2. ^T /"E rnufl: be careful we give not any of that Ho- 
 V V nour to Angels which properly belongs to God 
 the Redeemer, even to our Lord Jefm Chrifi:, who is both 
 God and man in one Perfon, and in both Natures is our 
 Mediator. It feems clear to me, that the SuperfHcion of 
 the Genttle ?hilojophtrs, efpecially the Tlatonijis which pre- 
 vail'd in the Apolties times, and is often taxed by Faul, 
 was a Divine Honour they gave to Angels, namely,that kind 
 oi Honour that does properly belong only to Jejus Chnjl 
 the Aledtator. 
 
 It cannot be denied, but tho' fome held more Sovereign 
 Gods than one, yet the heft and mod knowing of the Fhi- 
 lofofhers acknowledged but one chief and (upreme Deicy, 
 and him they cali'd DeHm altiffimuwy and Deum optimum, 
 tnaxirnum\ the molt high, the moff good, and great God. 
 And they mean, doubrkis, the very God of Heaven and 
 Earth, whom we fcrve, tho' they knew him not as true 
 Religion teaches him. 
 
 CtljUs in (>/^<»lays of the Damons or Spirits that were 
 their Infer tour Derii's^ tt:at they were Suwmi Dei Satrapa^d^c. 
 the Peers. Lieutaiai/.s, or Pre/idents of the ^ n > a, '_,, ^ .,'..r^ 
 
 molt high God. And P/</o himieU Ipeaks ruto in Sjm. 
 of God in the Singular Number. 
 
 How- 
 
240 A Difcourfe of Angels^ 
 
 However, befide their Sovereign God, they had fcvcral 
 
 hfen-'ur Gods, which they call'd Damons; for we havs 
 
 I hem oft fpsaking of Gc^i in the Pharal Number. Laer- 
 
 tins fays of Vlato^ that his Opinion was, 
 
 'Ot{\:,x i k} Gei^ UoeSv That there were Gods that did infped the 
 
 rc^ d.Q^c^.cc ^ ^ojuoycti Vi). ^flT^irs of men, and that thefe were Da- 
 
 mens. 
 Wh.u thofe Damons were that they eReem'd as Gods, 
 fomedifpute, 'viz>. whether they were CanoniiCd Souls of 
 dead men,or elfe Angels. Mr. Medp. (in that excellent Book 
 Mede /li)o/?^9, call'd The Apoftacy of the Utter times) proves, th/ttho' Souls 
 f. 19. of very excellent men were taken for Damons by iheir 
 
 Theologtfis^ yet there were ai(b an higher kind of Damons 
 that were never link'd to Bodies, and thefe niuit needs 
 be the (ame that we call Angels. 
 Eft & fuperias aliud angufti- 'Tis true, Ayjuoyzs and Aajciioy/ct are com- 
 
 ufque Djcmonum genus, qui rr.only taken now in an ill f^nfe for Devils ^ 
 fcmper a Corporis compedibus ^^j f^ .^.^ cranCue them when iis'd in 
 
 ^'''7nd Mr. Mcdc further [ays of Scripture : but they were ocherwifc us'd 
 
 this fort of Dxmons, Plato M^, by the Platomlts, even tor good Spirits, 
 
 that every wan had one for a fuch as they hcnour'd as Gods^ and the 
 
 Keeper, r^hkhOoukpp^O if the Scripture u(es them in the fame ieufe as 
 
 rccetvd Opinion concerning Angels, j^^^ji^j^j^ (|^evvs. 
 
 They fignifie kncwing, ^ou/Miiy q. Aa>;^r. Plutarch calls 
 TIato Aow^i'/aj' in the fame (enie^that others calls him Vi- 
 'vincy for his great and fublime Khowledg. And Dionjfim 
 calls Homer Aou^ucroiujov, for his great Leai ning : therelore 
 ihey are Names very well fitting Angels, that excel in 
 Knowledg, and the Damons Co much (puken of, the more 
 like to be the fame we call Angel?. 
 
 Now the Gentile Damons, being Angels, which were ho- 
 noured by them as Dt/z/e/, and calTd Gods, ('as Angels al(o 
 are fometimes calTd in Scrip'.uie) the Queftion will b\ 
 What Divine Honour they gave to thefe Damons or An- 
 gels ? 
 
 And if we examine what their Philofopben attribute to 
 them, and do compare fome Texts ot Scripture that relate 
 to this marter, it will appear, that the Honour tliey gave 
 them was that Honour which ui' rij^ht belongs properly to 
 JejmChriH the Mtdiator. They gave them not the Honour 
 
 of 
 
their Njture^ Office and Minijiry. ^Xi 
 
 of the Supreme Deity ^ for, according to their Theology, the 
 Sovera^H or fnpre?re Deity is (o lublimeand ^ 
 
 pure, that it is b^neach him to have any ^^^^' '^-'^r^'^ ^ ^'V^^ 
 Entercourfe wich mortal men, but Kc does *'>^^^ ^'^ i^,uu.vwvzu^Jbv 
 all for men bv thefe D^mont or wfenour ^'^^''-'^ ^ " <^-^^s;t7^- e^-oi^ 
 Detttes. And lo are they accounted the "^t^^ ^^^^^r^';. Plato. 
 
 D^;;;.«i as A/f^/^/.r, between God and ,, P*"^^"'' ^""v. h^'hcn °no' 
 "*^ r 1 . T^ ^1 Oates per oujs Cv ddidcru no- 
 
 men, to prelent their Prayers to God, itri^mcnuad Deoscomn-xant 
 and to obtain from God good things for \<ix. Necuecmm pro Mji-lUrc 
 them. All things were pertbrm'd by the LvamCa-leftiumfucnt li*ccu- 
 mediation of the p^^.m, and men were "^^'Jf^!;^; ^, eommendentur 
 wholly to depend on them. ^ D^is Ijon^s^ Dunombus uti dc- 
 
 This Pi&//f/(7;>^7 was common in the ^Pi?- bent Advocatis. in, A^i, d^ 
 ftolical times, and the Apoftie Taul does <^^'^*^- 
 cautionatc Chriflians againft it. Col. 2. 18. 
 Let no man hegmU yon of your re-ward in a voluntary bumiltty^ 
 and worfljtpping of Angels, And fortifying thi Colcjjians a- 
 gainft this Superfiitimy he tells them, that tbey arecompkat 
 in Chriff^ who ts the head of all principality and power, \tr.ic> 
 Chrift is the Head of Angel?, and by himfelf a compleat 
 Mediator^ and needs not to have any Angels joyn'd with 
 him. Whoever look any further than Chrift, the Apoftls 
 fays, tbey bold not the Head, ver. 19. 
 
 Let Papifis look well to this, for the Apoftle's words 
 prove them Apoftatei from CbriB, in that they have re- 
 courfe to Saints and Angels, in the very fame manner, 
 and on the fame reafon with the Platom/is^ whom the A- 
 poftle condemns. 
 
 There is another place of Scripture that plainly hath 
 refped unto this fame Superftitton of the Flatomffs that we 
 are fpeaking of; 'tis 2 Cor. 8. ^. 7ho there be that are called 
 Gods^ whether m Heaven cr on Earthy as there he Gcds wany, 
 and Lords many. Some own'dmany Gods and msny Lores, 
 but it was among the Heathens, not the Chriiiians. Now 
 v/hat means the Apoflle by many Gods and many Lords ? 
 Why, by Gods he means ih^'w Jupreme 2nd foiereign Gods -^ 
 for tho' (ome thought there was but one, others thought 
 there were many Sovereign Deities. By Lords lie means 
 their inferiour Detttes ov Spirit s, that they addrefs'd them- 
 
 1 i felvfti 
 
2 4- ^ Difcotirfe of Angels^ 
 
 felvesto as their Mediators, As fomchad many Godsy fa 
 
 they had many Medtators, 
 . J ^. r. • rt. Kue^of, Lord^ is a Tide that in the Apo- 
 
 ,J)£a:i>!::'i,!1ir^fi^: niesWndngs J^given to C/.n7?our M.Jia- 
 An Amicitia Coclcftium Deo- ^^^ ^^ *^*^ dian a thouland times, (a.- Zan- 
 rum per intcrcefTionem Damo- chy obfervesj and fo with Paul li^nifics 
 num pofrtc honiini provideri. Mediator: wherefore when hQi\\SfnanY 
 vt'^t^;t'n;f„tt,rrd1";: L«.i,; be means ^.,,A/.^,.,.n. This-wa; 
 tore indi^erc liomincm cualis ^'^C Jbeobgy ot the GenUles; but our Apo- 
 ci\ Damon, fed u\\ qualis eil file adds, But to us {t. e. to US Chrifiians) 
 unus Chiiitus. m^PKen^swhaJ: th.^e is hut one God, the Father, and knt one 
 rr.,^/k,.;^;e^ Damons, ^^^j j^^^ ^^^^^^ ^^ ^^^^ ^^.^ ^^ ^^^.^^^^ 
 
 and wc by htm. That is, (as fays Mr. Mede) 
 by whom are all things which come trom the Father to 
 U5, and thro' whom alone we h^nd acceft to him. We Chri? 
 ttians mull own bat one Mediator. 
 
 But here we fee that the Honour which the G<nttles 
 ga-re their inferiour D<::ities, their Damons or Angels, was 
 that which belongs only to Jefus ChtH, as Mediator be- 
 tween God and nvan ^ and we mud beware of this Super* 
 fiicion : as vvemuliownbut one Sovereign God, to whom 
 we are to dired: all ou.r Services, fo mult we own but one 
 Mediator. This is the Apoftle's Dodrine, i Ttm. z. ^.For 
 there ts one God., andone Mediator betweeji God arul mAn^ the 
 man Chrifl Jefm \ that is, but one. 
 
 Tixre is yet another Text, where the Superfliiion of 
 ih<^. i^lutofyisls is fpoken of, and where theApoltle foretells 
 chat it fhould prevail even among theProfefTors oftheChri- 
 ftian Faith)Which is accompliftid in the RomiJI) Apofiacy in 
 thofe days ; 'tis i T/w.4 i. where we have the very term 
 D^monsy which their Philofophers us'd, tho' we otherwiie 
 tranflate it : Our TranOation runs thus:, ISJow the Sprit 
 (j>eaketh ex^refly^ that in the latter times fomefuall depart from 
 the Faithy gi'ving heed to [educing Spirits, and Dothmes of Ve- 
 "uils. Mr. Mede reads the Text thus; Howheit the Spirit 
 (peaj^eth exprejly^ that in the latter times fomejhall revolt from 
 tfJc Fauh, attending to errcneom Spirits, and Do^rtnes of De- 
 mons. We tranliate cO£A6<r;(d/i\{ou; Aca^cAcop, Dochmes of De- 
 -vili, meaning Dodrines that Devils are .the Authors of: 
 He renders itjD(?<^r;;;f; ofVarmns, meaning Dodiinesccn- 
 
 cerning. 
 
their Nature^ Office attd Minijlry, :i^;> 
 
 cerning DamotJs^ I'lz.. (uch Dodrines as die Philofophers 
 
 of (hole times taught concerning Vamcns or Angels, and 
 
 which Ibme ialfe Teachers among the Chriflians had en- 
 
 tcrtaind^namely, thac they were MeJiaton between God 
 
 and men. Mr. Medt fulhciently proves by 
 
 InlianceSj that the Gtmtive Ca/e is lb us'd 
 
 in other Scriptures, as he umlerflands it 
 
 there, viz, fajjively, for i\\^Objdtj as well 
 
 as aBivtly for the Author ; and tlut i\yj- 
 
 ^'jicv hath that llgnitication he plcaJb for, 
 
 inSciipture, as well as in othci Writings 
 
 of the ancient Pfiihifopheib. Now wh.it 
 
 were thefc Do<ft(ines concerning Damcnsy 
 
 which he foretells fliould prevail, but (uch 
 
 Dodrines as led to dxe Superilition I h.ive 
 been fpeaking of, the worlhippiog of 
 Saints (l(ceai\}, and Angels^ (which were 
 the Gcnttk Damom) and relying on them 
 as Mediators. And the Vaftjls have fully 
 verified this Prophecy (as Mr. M^^plen- 
 t'fully (liews in that excellent Hook of his. 
 The ApoHacy of the later Tumi). 
 
 Now fuch Honour we muft by no means give 
 to Angels. To addrefs our (elves to Angels , as cur 
 Peace- makers , to bring us into favour with Qod^ 
 or to be Inter cejjors for us as Chriji is, 15 to give his 
 Honour to them: He e^jer liz/es to make iTiterccjJlon^ Heb. 
 7. 2^. 'Tis high Prefumpcion for any Creature ro take 
 this Work out of his hand, or to undertake to do it toge- 
 ther with him : and fo is it for any to atrribute this Power 
 to any but ChrtH only, 1;/^. a Power to mediate and in« 
 tc reed e for us with God, to receive ojr Devotions, and 
 prefent them to the Divine Maj^fly. To afcribe toSainrs 
 or Angels any fuch Power, is to give them that which is 
 CliriJt's Prerogative; this belongs tD him, as firing on the 
 right Hand of God ^ therclbre are thefe two joyn'd toge- 
 ther, l^'ho is even at the right hand of God ^ Who alfo waketh 
 intercejjlcn for w, Rom. 8. ;4. None is to make Incerccdi- 
 on, hut lie that is at Gods right hand. Now this /Itcing 
 at God's right hand; is an Exaltation which no Creature 
 
 I i 2 in 
 
 ■^0 Alls I g.I 2. t-iraL-^ r^: Kvg/., 
 
 The Doftrinc of the Lord, i. e. 
 iorconmg him. ^ri Gal. 2. 20. 
 rriTii TV ub T^Girt, The Kiith 01^ 
 the Son of God, /. e. Faith in 
 h:tn. So, A(^s 3. i5. »;",-7. iv ir'.- 
 ^/^■3". And Heb. 6. <fr.'kyv PaT- 
 lia-fjuur, Dortrincs of Baptilms, 
 j. e. concerning Baptifrrs. 
 
 'lis truc^ in ihcOofpcI tit nor J 
 is ufcd for Devil j omimonly : And 
 yet Luke, the bej] l^'^guagd cf the 
 Evangelifts, kpomrg t!:e nord to 
 be ambigma^ doth, thejirjl time 
 he ufes it, ( to dijlir^nijh it cncc 
 f:r all J UjC it rvith an Exflici- 
 
 tion. Chap. 4. 555. <>^a>r 'mnif^x 
 
 JhtfMita eiyjc'ja.^% , /. e. having 
 the Spirit of an unclean Damcr. 
 
 Alede. 
 
044 ^ Difconrfe of Afigeh^ 
 
 in Heaven or Earch is capable of; 'cis a Divint Royalty be- 
 longing to Chrift only. He is fet on the right band of the 
 Throne of the Majefly in the Heavens Xi^b.^.i. call'd the right 
 band of the power of God, Luke 22. 69. This qualifies him 
 for MadtAtiort 2LndlnttrcfJJlan» Now no Saint or Angel is 
 thus exalted. To whtch of the Angels ((ays the kv>o^h)fatd 
 he at any ttme, ft thou en my right band^ Heb. 1. 1 3. Cbrifi- 
 only is the Angel of God's frefence, as he is cali'd, IJa.6^. 9. 
 And fo ic belongs to him alone to appear in the prefence of 
 God for us ; as Htb. 9. 24. 
 
 A Mediator Sinners have need of, to go to God by^ but 
 that no meer Creature might (hare In this Honour, which 
 is properly Divine, nor be interpos'd by us in our Devo- 
 tions and Supplicaiions, God being to give us a Mediator, 
 appointed one, that is God as well as man^ and plac'd hitn 
 on his own Throne with hifn, where no Angel is admit- 
 ted : Now him we may addrefs our felves to, to deal for 
 us as an Agent between God and us, without having any 
 oiher God before his Face, (a thing God is very jealous 
 of j : But we have another God before his Face, when we 
 in our Religious Devotions have any Objedin our Eye but 
 God himielh 
 
 If ihi Angels do pray for God's Church and People, as 
 fom3 think, is prov'd Z^c^. 1.12. they pray for them but 
 as one Chriflian is to pray for another, to be heard by 
 vertue of the mediation of Jeft4s Clm^, by whom the 
 Prayers of men or Angels for them become efFedual. Nor 
 may we therefore pray to Angels ^ we may and ought to 
 pray for Angels help^ aid, and condud, but we muii not 
 pray unto them for it, but to God. Our Saviour Cbrifi 
 fays J He could ba'ue prayed to bis Father^ and be would pre- 
 fently give bim more than twelve Legions of Angels^ Matt. 
 26. 5-5. If he could have done it, then was it a thing 
 lawful ; for, Id poffamifs ^luod jure pojjumusy We truly can 
 do no more than we can lawfully do. Befides, David did 
 pray for the Angels Minift ry, Let the Angels of God fcatter 
 them, Pfil. ;^. ^,6. But that we may not dired any 
 pray rs to them, hefides what hath been faid^ this proves : 
 We aie uncertain when, and how they are prefent, and 
 we have no order from our common Lord, and it is a thing 
 
 that 
 
their Natnre^ O^ce and Minijiry. 24$ 
 
 that may eafily draw us to Idolatry, as fiys Mr. Baxter. 
 Our Chriflian FjI h teaches us to call on none, but him 
 on whom wc believe, Rom. 10. 14. and that is God cnly. 
 God the Father, Son, and Holy Ghoft : For it is a p<i- 
 culiar Attribute of God to be Hearing Prayer, Pfal. 6 j. 2. 
 
 Moreover, tho' Angels be impinyed to teach, inlh ucfi-, 
 and admonilh men^ yet is not the Honour of Chrifl's 
 Prophetical Office to be afcribed to them. When tKey 
 (peak to us 'tis not in their own Names, but in CiriiVs 
 Name, and fiom him. We are not to believe Ani;els, if 
 they Ihould preach any other Gufpel, Gal. i. 8. We are 
 to have no other Maimer but Ckrtfi. He is ihe only Rahhi 
 whofe tpfe dixit is to lati^fy, Mat. 2j. 8, 9, 10. To believe 
 an Angel on his own word, in Mat ers oi Fairh, is to 
 give him the Honour that belongs only to Jtfus Chrijl. 
 And if we may not give Angels this Honour, mujh leR 
 may we give it to any mortal Man. The Papijrs give 
 more Flonour to their Pops and Clergy^ than may be given 
 to the Holy Angeh themlelves. Thus we muftgive none 
 of Chrift's Honour to Angels. 
 
 SECT. IIL 
 
 3. TXT'E ^^^ be careful we do not give them any of 
 Vv that Honour that belongs to the Holy Ghojt, 
 It muft be acknowledged (as has been Ibewed Cbap. 7.) 
 that Angels do not only minifter to mens Bodies, nnd 
 outward Man, but to their Souls alfo. They do much 
 towards theinlighrning and converting, and renewing of 
 men, and they work in a more inward way than meiv 
 do, who are faid to be Co-'workers vJttb God in turning men 
 to him. But now you mufl know, there is a Work pe- 
 culiar to God's Spirit, which may by no means be afcribed 
 either to Men or Angels. Angels do teach and inllruci^^ 
 but it isonly by offering things to the mind, and what 
 they do on Mens Wills, is only in a way of perfuading, 
 or inclining, as one Min may inftrud, and perfwade ano- 
 ther ; only with this difference. Men apply themfelves to 
 the outward S'.-nfes of thofethey would inllrud, but An- 
 gels to the in7;ard Senle, or Imagination. The Angels 
 
 do 
 
4^ ^ Difconrfe of Atfgehy 
 
 do not iaimediately and efFedually illuminate the Under- 
 (landing, as God's Spirit does. When Angels have made 
 a Compofition of che Phantafms m the Imagination, and 
 (cc it before the Mind, the Mind does notalway take it; 
 and however they incline (he Will by prefenting Objed?, 
 and fuggefting Rca(ons, they cannot determine the Will, 
 nor effe(5liially caufe ic to determine it felf, but this God-s 
 Spirit does. They cannot bring new things into the Ima- 
 gination, but only make uie of fuch Images as they find 
 there, as has been noted Chap. 7. §. 5. So much has been 
 (aid there that there needs nothing to be added here. 
 Angels do more than Men can do, but they cannot do 
 what God's Spirit does. That which is properly the Spirits 
 Work, the Angels meddle not with, nor mu(t we alcribe 
 it to them. Tis not eafy to define what is the Work of 
 God's Spirit on the Soul, but it is fome Work on the Mmd 
 and IVilly over and above what other Cat4fes can efFed^, 
 which makes mens Knowledge more found and powerful, 
 and their Ads more perfect, and all (aving j and this we 
 may by no means afcribe to Angels. 
 
 Let me add by way of Caution. We cannot rationally 
 exped from Angels fuch Benefits as they are ordinary dif- 
 penfers of, any further than we are careful and diligent in 
 ufing che means that on our part are to be tifed. 'Tis a 
 great Prefumptionand finful Tempting of God, toexped 
 help from Angels, or from God, whofe Servants Angels 
 are, and all the while make no Confcience of a Man's own 
 Duty. The Promife we have of Angels help runs thus, 
 Jbey fl-all keep thee in all thy 'ways. When we have ufed, 
 or at leait are in the ufe of means Angels help comes in 
 (eafonably. Wait on the Lord^ and keep bf<s way, Pf. 57. 54. 
 
 When Chrifl had been con flitfting with the Devil, and 
 refilHng him /loutly, then came the Angels to liim, and 
 comforteJ him. Angels Miniff ration isordinarily in, and 
 with the regular ufe of means. If we keep in God's way, 
 and carefully do our Duty, we may expect fuch help as 
 Angels are wont to afford, but to expect more from them, 
 as to be our Mediaton, or San^tficrsj this is to give Di- 
 vine Honour to them, which we muff be careful not 
 to do. 
 
 SECT. 
 
their Nature^ Office and Miniflry. -^47 
 
 SECT. IV. 
 
 2. A S we muft not give any Divine Honour to An- 
 ±\, gels, fo neicher muft we aifed or defire jer.fMe 
 Communion wich them, which is a thing God very rarely 
 vouchfafeth to any. We (hould not alTid Affantions of 
 Angels and Conftnnccs with them. 
 
 This fome have had, but ic is extraordinary, and not 
 the common way appointed of God. J gave Two Rea- 
 (bns, Cba^ (). §. 8. VVhy ftnfihk Cornmumon with Angcls 
 ii neither io fafe nor fo convenient for us" Mortals, ordi- 
 narily : Now tor a further Proof of the Matter in hand^, 
 'VIZ. That we may not affed fuch lenfible entercouife 
 with Angels, Take thefe Reajoni following. 
 
 1. We have no Trewife of any fuch thing. We have 
 aPromife that they fliall pitch their Tents about us, and 
 keep us in all our ways ; But we have no Promife that we 
 ftiall fee them, and h^iVQ famtliar Conferences v^hh thtmy 
 and hear them fpeak to us with an audible Voice, this 
 we have no Promife -for, and therefore may not expe(5b 
 or defire if. 
 
 2. We do not know what belongs to fuch Entercourfe, 
 nor have Underftanding or Skill to ufe them : Yea, 
 (which is moft worthy Confiderationj we have no cer* 
 tain way to difcern whether they be good or evil Spirits 
 that do appear to u?, fuppofing an Apparition, j^ppanticm 
 cannot be certainly diftinguillied by fucli Rules as are 
 commonly given for that purpoie. 
 
 TttrM Ihjrdeui gives this for a Note or Sign by which a 
 Man may know the Apparition of a good Angel, frctn 
 the Apparition of an evil Angel, and Vineda approves the 
 fame. Good Angels (fays he) when they appear, do at 
 firit difturb mens minds, but at laft leave the mind quier, 
 and undifiurbed ; But Devils on the contrary, do at the 
 firft fweedy infinuate themfeives, and afterward, at part- 
 ing, leave the mind difqui-^ied, and difturbed. But this 
 is no good and found Rule, we may quickly be deceived 
 if we truft to it. When the Angel of God appeared to 
 
 S ami on I 
 
24^ A Difcourfe of Artgels^ 
 
 Samfons's Parent?, we find ic happened Gui:e contrary to 
 this Rule : For they were nothing troubled at the tirft, 
 but afterward, at the Angels parting ftoin them^ they 
 were greatly frighted, Juelg. 13, i J, 22. 
 
 The bell Token 1 kno jv of, by which Spirits appearing 
 may be known one from the other, is the MelVage they 
 come with. But neither is this a fure and infallible Teft, 
 for Devils come fometimes, with very good Words in their 
 Moiiths, and do put Men on adlions, for matter honefl, 
 and holy, as BoMn ihews, Ddmott. I. ;. c. 6. And k did 
 the evil Spirit tliat pofleffed the Damjtl, A<5ls 16, 17. 'Tis 
 faid, She folU'wed Vaul^ A^^«J^> Tbcfe are the Servant i of the 
 TKojt high God, which (l)e'W unto hs the way of Salvation. 
 Here was very found and true Dodrine. But Vaui was 
 grieved at this Teftimony. Devils may fpeak the Truth, 
 but it is ever with fome bad intent, and therefore are not 
 CO be liftned to. Whereas (bme conclude they are alway 
 good Angels that do appear in comely decent Form, and 
 Shape, and with an amiable and pleafing Countenance, 
 neither is this alway true, for the Devil has often fo ap- 
 peared, and the Apoftle fay?, That Satan fometimes trans- 
 foms himfelf mt& an Angel of Light y 2 Cor. 11. 14. In the 
 Hilfory of the Life of Martin it is at large related, 
 
 how the Deyil did appear to him covered with a bngk 
 lightj having on him a Rojal Vefiment^ with a Dtadem of 
 Gold, in this habit, and with a ferenc and chearful Coun- 
 tenance, he appeared to him as he was at Prayer, pre- 
 tending that he was Chrtft. But when Martin believed 
 him not, he vanifht, leaving a noifum Smell behind him. 
 Many fuch Frauds malignant Spirits have ufed, fo that 
 there is danger of being deceived, if we give heed to Ap- 
 paritions. 
 
 3. Seeing we cannot eafily know whether it be a good 
 or bad Spirit that appears, as we may be mifled by their 
 Counfei^ fo may we be drawn to give H>»nour to the De- 
 vil, who is God's moft avowed Enemy ; and fliould they 
 be good Angels that appear, if their Ap;)aritions fhould 
 be ordinary, or frequent, it would be a Tempt r ion to an 
 inordinate Adhxfion to, and honouring of them, as has 
 been before noted. Tis hard (fays Mr. Baxter) to receive 
 
 Mercy 
 
their Kjtnre, Office^ and Minijlry. 149 
 
 Mercy by the hand of any Creature, anJ not to adhere 
 too much to that Creature 
 
 4. Tis a finful Tempting of God, for us to lick to put 
 the Angels out of their way, and to defirc that the ordi- 
 nary Courfc of God's Providence fhould hi alcer'd. We 
 mull fatisly our Tclves with what God tfiinks fie to al- 
 low us. 
 
 ^, Wharever help Angels may be to u?, in furthering 
 our Knowledge (Juo tnorio) in an invifible way, they ar^: 
 none of the Teachers that we are dirtded of God to have 
 recourlc to. We are no where ad? i(cd to go to them to 
 learn. When the Apoftle reckons up the jcveral (om of 
 Teachers that God has given to his Churchj Angels are 
 Bot mentioned, iCcr. 12. 28. Epbcf.^.ii. For us there- 
 fore to be defiious of entercourle with them, is to flight 
 and undervalue God's inflituted Means. Chrt(l- tells the 
 rich Gltittov, when he would have his Brethren inftruded 
 by an Affarttion^ They have Aiofts and the Prophets^ P^^nt-Luk- i6 
 ing at them as the ordinary infiituted me<^ns which men 
 ought to content themfelves with. Angels are not ap- 
 pointed of God to be our Teachers, in an open and vi/ible 
 way, and therefore we are not to deHre any fuch thing. 
 'Tis true, we read, that when an Angel had appeared to 
 ManoaUs Wife, He prayed that be might cvme again ^ But 'tis Judg. i^ 8, 
 clear he knew it not to be ai Angel, that appeared to his 
 Wife, till afterwards : He thought it to be a Man, or elfe v. i6. 
 he would not have prelumed to make (uch a Requeft. 
 This appears by the fright he was in, when he perceived v. 22.. 
 at laff that it was an Angel. Wherefore we may not 
 affed or defire flich fenfihle Communion with Angels, 
 but content our felves with th<it Conve:(e with them that 
 God hath appointed : However, neither mufl we run 
 into the contrary Extream, as fome do, that for fear of 
 over-valuing Angels, and afcribing too much to them, 
 will not acknowledge any ordinary help we have from 
 them at all. We miy nor rcjjd Angels for fe^r of over- 
 valuing them, any more than we may rejed Magidrace?, 
 or difown our Parents, for the like Reafon. 
 
 The Belief of the invifible Miniiiiy of Angels can have 
 Ro danger in it, becaufe it is revealed in God's Word. 
 
 K k And 
 
>$G " A Difconrfe of Angeh^ 
 
 And we^lLould the more abftain fromafFeding other en- 
 tercourfe with them, becaufe God has appointed them 
 ordinarily tho' invi-lbly, to rtiinifter to us, that way being . 
 more fafe and convenient for us. 
 
 SECT. V. 
 
 ^« /OU T you will fay, what fhall a Man do if he Ihould 
 H) happen to have an Apparition of an Angel, as 
 fome have had ? 
 
 I Anjwer. i. If thou haft an Apparition, thou fliouldefl 
 not too ^My conclude, that it is an Angel of Light that 
 appears to thee, for notwichftanding any thing that to 
 thy Senfe doth appear, it may be an evil Angel, as was 
 fhewed in the foregoing Sediion. 
 
 I queilion not but thofe Holy Men of God, to whom 
 God fent Angels, to fpeak to them, they had fome way 
 by which they were ailbred that they were Angels of 
 Light ^ But that we now have any fuch certain way of 
 difcerning good Spirits from evil Spirits, is more chan I 
 know. Fmtui fays, Daniel knew that the Angehhatcame 
 to him was an Angel of God, by the liiumination of the 
 Spirit. But that all have fuch an Illumination, that have 
 an Apparition, cannot be proved. 
 
 2. If thou haft afore-time aifecTced fuch Enrercourfes 
 with Angels, thou haft the more Realbn to fufpe<5l it may 
 be a Spirit of Delufion that appears to thee. For God 
 may this way punifh th^t irregular, and preUimptuous 
 appetite of thine. 
 
 ;. If thou do meet with an Apparition, betake thy fclf 
 to Prayer, and in moft humble manner profefs that thou 
 defireft nothing more than to acquiefce in the Revelation 
 of God's Will, that is in the Scriptures of tiic Prophets 
 and Aprjftles, earneftly teftifying that thou may 'ft not 
 believe an Angd from Heaven, if he bring any other 
 GofJDei ; and moft devoutly and feelingly acknowledging 
 thy feli unworthy to have the vifible Prefence of an An- 
 gel ofGod, and toconverfe with him, it being an honour 
 God hath feldom granted, but to fome eminently holy 
 Pcrlons. H thou entertain the Apparitloa with fuch 
 
 humble 
 
their Nature^ Office and Minijiry. 2 >> i 
 
 humble and devout Meditations, there will be Ie(s dan- 
 ger of thy being impofed upon by the Devils Frauds. 
 
 4. Suppofing ilut thou knoA'efi it to be an Angel ok 
 Light, that appears to thee, thou oughtelt to receive hini 
 with very great reverence. Thou mufb not worlhip him 
 (as John was about to do, when an Angel appealed to 
 him, Rev. 19. 10.) Angels are utterly againlt having any 
 fuch Honour. Ihe Angel fatd to John^ jte thou do it not. 
 Yet great honour and reverent relped: is to be given ro 
 an Angel appearing to a Man. If it be but a great Mi- 
 fjifier of State to fome earthly Prince, we receive him in 
 moft lowly manner, doing him honour: Now^ I que- 
 Ition not but an Angel is more worthy of honour than 
 the greateft Perfon upon Earth. 
 
 The Jews were wont to entertain the Appaiitlon of an 
 Angel widi very great awfulnefs, and trembling, it being 
 (it feems) a vulgar Opinion among them, that if any 
 Perfon had the Vifion of an Angel, either Death, or 
 fome great Evil, would fuddenly befal them, fb tremen- 
 dous was the Prefencc of an Angel accounted. Where- 
 fore when Manoah peiccived it was an Angel that had 
 been with him, hefaid to his Wife, fyepalljt4relj die^ be- jujg. 15, 2^, 
 caufe we have feen God, AhvI Gideon (in the like cafe) 
 laid, Alai Lord God^ for becaufe I have Jeen an Angel of 
 the Lord face to face. And the Lord jatd unto him, Veace be 
 unto thee, far not, thou (halt not dte. h leems he was in a 
 great Fear, Some think this Opinion was taken up from 
 Exod. 15. 20. where 'tis faid, There Jliall no man fee me, and 
 live : Now he that did lee an Angel, was counted to (es 
 God, there being no appearance of God more glorious 
 than by an Angel. No doubt they weri in fuch a fear, 
 becaufe they judged themfelves unworthy of fuch a fight. 
 Great Reverence is therefore due to the vifible Prefence 
 of an Angel of God. 
 
 5-. Such as are admitted ro any fuch familiar Converfe 
 with Angels, had need take great care they be not puffed 
 up with Frtde. There is no fmall danger of it, as ap 
 pears in the ApoUle ?aul, who had more of fuch extra- 
 ordinary Communications than other men. He fays or 
 himfelf, L^ft Iflwuld be exalted above meafure thr<> tbi ahun 
 
 Is. k 2 ilan:i 
 
2 .^ 2 ^ DifcoHtfe of At^gels^ 
 
 Jdnce of the Revdatims^ there was given me a thorn in the 
 Fleflj, the Mejjenger of Satan to huffet me^ left I jljouU be ex- 
 alted above meajure^ 2 Cor. I, 2, 7. 
 
 The Appaiition of an Angel, is an extraordinary ap- 
 proach of God to Man, and tlio' it naturally tend to the 
 humbling of him, yec thro' the Corruption that is in our 
 Nature, we are apt to be lifted up therewith, as we are 
 with any thing that we have more than others. 
 
 'Tis true, there have been few whom God hath dealt 
 ib familiarly wich, bur verj holy Perfons. I lay but few, 
 Yet (ome there have been, that have had extraordinary 
 entercourfe wich Angels, that have be(:;n wicked men. 
 Baalam was none oF thebeft men (he goes commonly for 
 ]N)imb. 32. a Sorcirtr) and yet he had frequent converfe with an An- 
 gel. To have Power over evil Spirits is as great a matter^ 
 as to have familiar converfe with good Spirits: But our 
 Saviour would not have his Difciples to rejoice or glory 
 10 much in this. In this rejoice. not, that the Spirits are fuh- 
 jeB 10 you: But rather rejoice that ) our names are written m 
 Heaven^ Luke 10. 20. We may converfe with Angels 
 here, and yec be Companions for Devils hereafter. Matjy 
 fljallfay. We have po^he fled in thyl^am^y and m thy Name 
 have cafi out Devils^ &c. But he will prof efs unto them, 1 ne- 
 ver knew you, depart from me. Mat. 7. 22. 'Tis not ra- 
 tional to be proud ot that which a Man may have^ and 
 go to HelL Be not high minded but fear. 
 
 6. Know for a Certainly, xh^t. if an- Angel from Heaven 
 peach any other Gojpel than that you have received, be ought 
 to he accurfed, Gal. i. 8, 9. 'Tis, I confefs, a thing im- 
 poflible that an Angel of Light, fhould come to men with 
 another Gofpel : But could fuch a thing be^ he ought not 
 to be credited. And the Reafon is obvious. The Gofpel 
 that we have received is grounded on a better and greater 
 Authority, than the Teifimony of an Angel, even the 
 Authority oi Chrifi himlelf, who is above Angels. If an 
 Angel ftiould come to us with any Do^nne that agrees 
 not with the Gofpel of Chris}, we may be fure 'tis not an 
 Angel of Light, but a Spirit of Delufion. 
 
 Quesl. Some perhaps will here enquire^ what if an An- 
 gel Ihould declare fomewhat, that (tho' it be not con- 
 trary 
 
their NatHre, Office^ and Minijlry. 2^2 
 
 trary to the Word of Chril), yet) is diveife from it ,• or 
 ihould advife to the doing of (ome adion, the lawTulnels 
 ofwliich, by ordinary Rules, i- queflinnablc (as was thi 
 Advice to Joft^b to take Alary co be his Wife, when fhe 
 was found ro be with Child) or ihould give Ibme new 7«. 
 terpretation nt a doubtful Text oi Scripture ? 
 
 ^Tjjwtr, What has been l!iid of SuggciHons and Impul- 
 (es, Chap.y. Seel. 7. may fuf^ice for an Aniwei to this En- 
 quiry ; ib: tho' an inward luggeftion and impreffionbc not 
 (o mucli as ^n Apparition of an Angel fpe:.king with an 
 audible V^oice, ye: as long as 'tis uncertain whiether it be 
 an Angel of Light that appears or no, we can be no further 
 bound by the one than by the other: In both we have 
 reafon to be afraid of delufion. And know this. 
 
 God fends not Angels now to propole mw AnicUs of 
 Faith, or to give any ne-w Lan^s to men, he having fully 
 finifh'd the Kyle of our Rdtgton by Jefm Cknfl, 
 
 And as for Inurfretatiom of Scripture, none muft be re- 
 ceived that agree not with the Context and the Analogy of 
 Faith. 
 
 Jojepb was fure it was an Angel of God that fpake unto 
 him, but we cannot be (ure ( by any Rule that 1 know 
 of ) that 'tis a good Angel that appears to us. So far as a 
 man has reafon co believe that 'tis an Angel of Light thar, 
 fpeaks to him, he ought to give heed to him, and to fol- 
 low his Advice in what is not againft the frated Rule that 
 God has tranfmitted to us with fuch ample Teffimony 
 Ltm Heaven as the Pen men of Scripture came with. 
 
 And fo much of the Honour and ReJptH which muft noc 
 be given to Angels, and ihQ Communion with them that ws - 
 ought not to feek cr affed. 
 
 CHAR. 
 
A Difconrfe of Atfgeh^ 
 
 C H A P. XIII. 
 
 ^ I. What Honour or ReJpeS is to be given to Angels 
 JJkw d p oft lively -^ i. To ackpoivledg them, §' 2. 
 2. To love them. How we can love them when rce 
 do 7iot fee them, §'3. :}, To he careful not to 
 offend them. § 4. Jo do our befi to maintain that 
 Communion with the?n which here we may ordinari- 
 ly have, § 5 . How we may give them Advantage. 
 Our Converfion is a great Advantage. § 6. But 
 this is not all the Advantage we may give them. 
 § J. 'Tis of great concernment that the Body be 
 kept in a good temper. 
 
 SECT. I. 
 
 ALtho' Divine Honour muft not be given to Angels, 
 nor Jenfihle Communion with them affeded, yec is 
 there an Honour that is due unto them, and Communion 
 with them that is to be imbrac'd ; and what this is, I am 
 now to fhew. 
 
 r. And in the firfl place it is (out of doubt) our Duty 
 to acknowledgvfhsit excellent Creatures they are, how near 
 they are to us^oi^r concernment with them^and their ufeful- 
 nels and ferviceableneis to us: Thefe (fo far as they are 
 reveal'd)mufl be acknowledged, and we muft eftcem them 
 accordingly. It is a fault to (light any of the Creatures of 
 God^ he that does lo, muft needs be guilty of flighting 
 their Maker. Now Angels are the Mafier-pieces of the 
 whole Creation, the moft excellent Creatures that ever 
 God made. Man is the chief in the vifible World, An- 
 gels in the invifible , and fuch as they are, we muft ac- 
 count and acknowledg them to be, and carry in our Minds 
 3 fjitable erteem of them. 
 
 Cbrifiian 
 
their Nature^ Office and Minijiry. 
 
 Cbri/^tan Kehgicn obl.'geth us to efleem anei honour all 
 men according to their worth and to their place among 
 U5. Rtnder (lays the Apoftlej to all their due, &C. fear to 
 wb^m fear, bor.our to whom honour u ^//r, Rom. I 5. 7. There 
 is a pecuUar Relp^ft due to/Lur Superiors, to Malkrs, Pa- 
 rents, Minillers, Maj;i<h-ate5, and of Magiftrates to the 
 King as ^>upreme the highel^ Honour belongs^ and to Go- 
 vernors under him a proportion of Honour fuiting their 
 places, I Vtt. 2. 1 ;. and lu.h as do excel others in kVtfdom 
 ov Holme f^, muft be ackno^'Isdg'd as fuch. Now ir Men 
 muft be refpecflcd according to their worth and place, fo 
 muft Angels too ; and they being every way (uperiour to 
 men, delcrve a fuirable acknowledgment. 
 
 Dtvsne Honour (as has been fhew'd) is not to be giver: 
 them •, but let us look on them as the Creatures of God, 
 and fo account cf them^ and we cannot think too highly 
 ofthem. 
 
 Devout and learned Billiop Hall fays, " Worfhip is not 
 
 *' to be given to them^ ■- but we come (hort of our 
 
 " Duty to thole BielTed Spirits, if we entertain not in our 
 *' Hearts an high and venerable conceit of their wonder- 
 ** ful mrijefty, glory and greatnefs, and an awful acknow- 
 *' ledgment and reverential awe of their glorious pre- 
 " fence. 
 
 And as they have a fapereminent excellency of Nature 
 and Dignity, fo are they nearly ally'd to as, and wemucli 
 concern'd with them ; and this alto 'tis our Duty to ac* 
 knowledg. 
 
 Tho' A.ngels are much above us in ISJature and Dtgnity. 
 yet may we claim Kindred with them in refpe(a of our 
 Immortal Souls ^ whofe nature little differs from the Ange- 
 lical •, and by Jefus Chnji Angels and men are made 
 friends, and brought togecher into one Ktngdam, and the 
 Lord of both, as was ihew'd Cbaf^ 4. SeH\ 5, 4. 
 
 Moreover, being entruiled with theTuicion of us, they 
 domoft dearly Icveus, efpecially when we are (jndified ^ 
 they love us better than thebeft Friends we have in the 
 World : They have a molt perfed love cf God, and there- 
 fore love the Saints, that have God's Image upon then), 
 better than the befi men do 
 
 Again. 
 
 -1 ) 
 
2 5 ^ ^ Dtfcourfe of Attgels^ 
 
 Again, Angels have much of the fame work to do that 
 we have : Their work is to adore, and ierve, and obey the 
 fame God we do, and '(is a part of their Joy to fee it go 
 well with us, Luke ly lo. 
 
 To conclude, We are defign d for the fame Blifs and Fe- 
 licity, and are to be their Companions for ever ; for wc 
 fhall be like unto the Angels, and inhabit the Heavenly 
 Heb. 12. 22. Jgrufalem together with an innumerable company of 
 them. 
 
 Wherefore we are to reckon our (elves not Strangers 
 and Foreigners, but fellow- Ciciz.ens with the Angels, and 
 they with us, and Brethren. The Angel acknowledges fo 
 much to John J I am thy feUow-ferv.wt^ and of thy hretbrtn 
 that have the teftimony of Jefus^ Rev. 19. re. This nearnefs 
 of Angels to us we (hould not overlook. 
 
 Again, We are unconceivably beholden to the Angels, 
 fas has been fufficiently evinc'd in the foregoing Difcourfe) 
 and can we dilcharge our Duty it we be not thankful for 
 this } And can we be thankful for it, if we do not ac- 
 knowledg it ? 
 
 *Tis true, 'tis to God that we are chiefly bound, but 
 God, that will himfelf be own'd in allj does allow us and 
 enjoyn us to be thankful to ihofe by whom he communi- 
 cates his Favours to us : He would have us to acknowledg 
 and be thankful to Magillrates^ Mimfierj, Tarcnts, Frknds, 
 The leaft that we can do in requital of their Love and 
 Care, is to make acknowledgment of the Good we receive 
 by them. D^w/V/ faith, M^ God hath fent his Angd, and 
 hath [hut the Lions ?nouths, Dan 6. 1 2. After fuch a man- 
 ner 'tis very hcLing we Ihould make fjme mention of An- 
 gels, when we are (peaking of the gieat and wondeiful 
 Works of God, feeing they are ordinary Inftruments of his 
 Providence. 
 
 SECT. II. 
 
 AS it is our Duty to acknowledg Angels, fo alfb to love 
 them, and that both for what chey are in them- 
 lelves, and for what they are to us-, for thofe amiable 
 Perfc^ions Divine Goodnefs hath enrich'd them with, 
 
 and 
 
their Nature^ Office and Minijlry. 257 
 
 and for that Love they bear co us, and the Good they do 
 for us. 
 
 F/r/7 for thofe amiable Perfedions God hath enii.h'd 
 them with. Thar is the purcU Love, therenfji ot which 
 is the intrinfick Excellency of tlieOl j;;<^. When God is 
 lov'd purely for hirr.felf, lor the periedion ol his Nature, 
 he is more perfe(fily lov'd than when he is lov'd for the 
 Good we receive or expetSl from him : So when we love 
 Angels for the aymable Excellencies that are i« them, our 
 Love is more pure and holy than when 'tis for ihcir Good- 
 will and Beneficence to us. 
 
 The blefTed God himfelf is frimum amahile, other things 
 are to be lov'd for him, or for being like him. Now the 
 amiable Perfections of God's Nature fhine out in Angels 
 molf, no meer Creatures are fo like him as they are, on 
 which account they are to be lov'd befi. We owe a fpe- 
 cial Love to the Saints, becaufe they are more like God 
 than other men arej they are renewed in Knowkdg and Ho- 
 lim^ after the image of him that created them : But whatever 
 Holinefs is in Saints on Earth, it is in them with a mix- 
 ture of the contrary. There is in them the Love of God, 
 but there is alio an inordinate Love of other things ,• there 
 is Holinefs in them, but there is Sin too. But now in the 
 blelTed Angels there is fuch a pure and perfed love of 
 God, as makes them adhere and cleave entirely and whol- 
 ly to him, without any of the leaft diverfions : They are 
 as holy as meer Creatures can be, there is no Sin or Folly 
 in them. 'Tis true, Eltphaz, fays of God, That he ch.t^ged ]q]^a ,g, 
 his Angels wttb folly ; but either this is meant of thofe An- 
 gels that fell, or by folly is meant no more but defeclible- 
 nef^ or a poflibility of finning. This was found in the An- 
 gels in their primitive ffate, they were mutable Cre,itures, 
 and might fin ^ but if there were adually any Sin in them. 
 Heaven could be no place for them. 
 
 Oh; how lovely are very holy Men, how fwcetand en- 
 dearing is their Converfe ! and yet there ii f:me folly and 
 weakneG found in the bsft of them. Angels have not any 
 of the fmalleft blemiihes on them, therefore muft needs be 
 more lovely. 
 
 LI And 
 
^ 5 fi ^ Difconrfe of Angels^ 
 
 And as they are mo(i holy themfelves, fo *ti3 their bu'li- 
 ne(s CO promote Holinefs in men. What is the reafon we 
 have in us fuch a rooted deteftation and abhorrence of 
 Devi's, thai we can fc.irce think of them wlchouc fome 
 Horrour ? Why, they are haters of God, and of all thac 
 is good, and are Tempters of men to Sin andUnholinefs. 
 This Ihould be the reafon of our abhorrence of them^ ra- 
 ther than their enmity againfl us. On the contrary, the 
 reafon of our love to Angels Ihouldbe, that they are fo ho- 
 ly in themfelves, and labour to make others fb. 
 m.^\^t Secondly y We have reafon alfo to love Angels, be- 
 caufe they love us fo as they do : Indeed they love us 
 much betcer than wc love one another : Their Love, (as 
 'cis more pure, io) 'tis more ftrong and adive. They do 
 more for us, and are more helpful to us than the befit 
 Friends we have ; therefore we Ihould love them, and love 
 them mors than we love any men on Earth. 
 
 Obj, But you'l fay^ How can we love Angels,, when we 
 cannot fee theai ? 
 
 Anjw, 1 anfwer ; We cannot fee God, and yet we are 
 
 bound to love him, and to love him above all thatislov'd. 
 
 Nor can we k^Jefns Chrij} with our bodily Eyes, yet the 
 
 Apoftle Feter tells us how the Saints come to love him^ 
 
 I Ptt. I. 8. Whom having mt feen ye love^ whom though you 
 
 fee him mt, yet believing^ ye rejoyce, 'Tis by Believing ws 
 
 come to love Jefr^s Chrifi^ and rejoycc in him, not by (ee- 
 
 quid nonaffi-jng j^i-^^^ jhg f^nie way have we to come to love the 
 
 "'T'filT Angels. Unbelief is the great caufe we love God, and 
 
 tas vel faltem Angels alio, no better than we do. When ws come to 
 
 incogitintia Heaven our Love to God will be perfected, becaufe then 
 
 Tivta. Calv. vve fhall have a perfe(5t fight of him : and v,/hen we fliall 
 
 come to be joyn'd to the company of Angel?, and ive fully 
 
 what they are, and what Benefits v/e have receiv d hv th?rrs 
 
 we fhall love them more too. 
 
 In the mean while there is now equal cauie Ci loving 
 them, tho' not equally noticed : Angels aie the famenow^ 
 and they are with us, and help us, and are friendly tons 
 every day and fiour of our Lives : This, tho' unleen, we 
 have fufficient ground to believe, as has been evinc*d from 
 God's Word. And ( no doubt ) one reafon of God's ap- 
 pointing 
 
their Nature y Office and Mwijiry. ^^y 
 
 pointing Angels to be miniltring Spirits for us^ and revea- 
 ling it (o fully to us, is to cheriih friend/hip between theai 
 and us ^ for triendfhip is maintained by benedcence. An- 
 gels love i:s the more liiJl the longer and the more they 
 exercife Kindnels towards us^ and our knowing of it is 
 reafbn to us why we Ihould love them the more. ^ 
 
 Let no man think that this is an empty airy Speculation ; 
 for, 1 tell you, the exercife of Love to Angels unfeen, con- 
 duceth to the facilitating our Love to the invihbb God, 
 which is the Soul of ;^11 true Reiigioufneis ; and it helps 
 our Love to JefusChfilr, whom we fee not with our bodi- 
 ly Eyes any more than we fee Angels. We come up to 
 the inftnitely-dilhnt iMajefly ot God befl by Steps ; by 
 loving him in his Saints on Earth, then in the Angels of 
 Heaven, we come to love him in himielf. 
 
 Learned m^piofti Mr. Baxter lays, *' The negietflof our 
 '^ due Love and Gratitude to Angels, and forgetting ouc 
 *' relation to them, and receivings by them, and commu- 
 " nion with them, and living as if we had little to do with 
 '^ them, is a culpable overlooking God as he appeareth in 
 " his moft noble Creatures, and is a negled: ot our Love 
 " to God in them, and a great hindrance to our higher 
 ^' and more immediate Love. Therefore by Faith and 
 Love we Ihould exercife a daily converfe with Angels, as 
 apart of our Heavenly Converlation, P^i/. ;.io. Htk 
 12. 22. and ufe our felves to love God in th^mj as fays 
 th^t great Divine, 
 
 SECT. in. 
 
 ANother Duty we owe to Angels is, to be careful not 
 to offend and grieve them by our Sins, but to look 
 to our Converfation the more tor their fakes. Where, 
 there is Love, there will be Tendernefs as to this : Res efi- 
 (oliciti plena ttmori6 amor. Love will make us careful to Ihuri 
 whatever may give di(tafte or be ungrateful to fuch as we 
 love. 
 
 It was good Advice of an Heathen, Th^t whatever a 
 Man is a doing, he ihould imagine (omc grave perfon to 
 be ever prefent, looking on, whom he would not oiTend. 
 
 L 1 2 And 
 
6o A Difconrfe cf Angels^ 
 
 And the Apoftle ufes the Angels prefence as an Argument 
 againft all Undecencies: he would have Chriftian Wo- 
 men to be modelUy attir'd in their Aflemblies, becaufe of 
 the Angel?, i Cor. ir. lo. and he prelTes Timothy with the 
 fame Argument, / charge thee before God, and the Ltrdjeftss 
 Chrift^ and the Ektl Angels , that thou chferve theft things ^ 
 lTirj7. 9. 21. 
 
 '' O ye holy Spirits, (fays Bifhop Hall) ye are everby 
 
 " me ; 1 walk awfullyj becaufe I am ever in your 
 
 " Eye; 1 walk confidently, becaufe I am ever in your 
 " Hands. And again fpeaking of Angels, he fays, I abhor 
 *' my (elf to recount their juft Diflikes, and do willingly 
 " profefs how unworthy I am of fuch Friends, if 1 be not 
 *' hereafter jealous of their juft Offence. 
 
 Angels f^e us when men do not ,• they are privy to fuch 
 paflsges of our Lives as come not under humane cogni- 
 zince, let us therefore takeliecd. God's prefenceand the 
 prefence ofJeJusChrifi fhould chiefly move us : but ("you 
 know) the Apoftle puts the Angels prefence alio into the 
 Argument ; I charge thee before God, and the Lord Jelus 
 Chrift^ and the Ele^J Angels, 
 
 All Sins that come under the cognizance of Angels (as 
 moft do) are offenfiveto thofe holy Spirits ; but there are 
 feme that they have a greater antipathy againft than ordi- 
 nary, and are more offended at them, as being more in their 
 Eye, and lying more in their way, obftruding and hinder- 
 ing their holy defigns on men. Of this kind are the Sins 
 ot the Fleflj, tfnckannefi, Fornication^ Adultery.^ and fuch Im- 
 fur'ittes and Imwodefiies as lead thereto. 
 
 J may with the more reafon note fuch Sins as Specially 
 diftaflfuf to the holy Angels, becaufe when Pi«/urges their 
 prefence as an Argument, 'tis to prevent Immodefiy^ 1 Cor. 
 11.10. And when he preffes Timothy with the (ame Ar- 
 gument, one thing he is perfwading him to be careful 
 about is, not to permit wanton young Women, that liv'd 
 in pleafure, to be taken into the place of Widows, i Tim, 
 5*. 1 1, &c. Some matter of this nature is ufually in hand 
 when the Argument from the Angels prelence is made ufe 
 of ^ whence we may probably infer, that thefe holy pure 
 
 Spi- 
 
their Nature^ O^ce and Mwijiry. ^ ''^61 
 
 Spirits have a fpecial abhorrence of all Sins of the Flejij^ 
 and whacever leads to or borders on the fame. 
 
 The Sin of Undennnefs is fpoken of as a Sin that is 
 againft the Bodj. Every fm that a wan doth is 'without the 
 Body^ but he that committeth Fornication Jinmth agamfi his 
 own Bodyy i Cor. 6. 18. In other lins the Body is Orga- 
 nur»y the Inllmment only, but in this Sin it is aifo Oh- 
 jeifum, the Objed againR which a man fins : And it does 
 leave very odious and dangerous hnpreffions behind it. 
 Now the Body as 'cis the Te?nj)le cf the Holy Ghofi^ as the 
 Apoftle fays, l^o we may fay, It is the Angels Shop^ where- 
 in they frame all their Work for mens Souls good. They 
 have not immediate accefs unto the Mind and Will, but 
 work on the Vhantpfj, and that is dangeroully corrupted 
 by the Sin of Uncleanncfs : For one thac is given to it^ 
 imagines nothing almoft but what relates to ir, fo that 
 there is no room for the Angels to go on with any Work, 
 The Pleafure of this Sin carries away a Man's thoughts, . 
 fo as that he is feldom capable of any good Impredions. 
 But little hope is there of a Man that hath once given up 
 himfelf tothis Sin, he willfcarce make Gonfcience of any 
 other Villany. Therefore the Apoftle fays of fuch hurt- 
 ful Lufis, that they drown men in perdition^ i Tim, 6. 9.. 
 And Solomon fays of an Harlot^ None that go unto her re- 
 turn again ^ neither take they hold of the faths of Life, Prov. 2. 
 1 8, 19. A terrible word indeed. There is a fpecial Con- 
 trariety in this Sin, both to the holy Spirit of God thac 
 fandities, and alfo to the Holy Angels who are ready 
 to do their part to forward the Work of Holinefs in 
 Men. 
 
 Wherefore if we would not offend, and grieve, thofe 
 beneficent Spirits that attend us for our good, we fliould 
 be very careful, as to keep our felves from all Sin^ (b 
 efpecially from this, which they fo much loath, and to 
 walk holily and circun:irpedly, becaufe this is moft grate- 
 ful to them. 
 
 SECT. 
 
2 5i A Vifcourfe of ^pgels^ 
 
 SECT. IV. 
 
 A Mother Duty we ftand obliged to in reference to 
 Angels, is to do cur beft to maintain and promote 
 iuch Communion vAih them, as here in this Life we 
 may ordinarily have. 
 
 yipparitfons of A.ngd5j ^nd familiar Conferenca with them, 
 is not a Commtmon that God thinks fit ordinarily to^llow 
 us (tho* fome have had it) and therefore 'tis not lawful 
 for us to affeJt it, as has been proved, Chap, 12. §. 4. But 
 a Communion with Angels we are capable of, by God's 
 own appointment. We may have much help from them, 
 chey do attend us tho* unleeno They are our Keepers^ they 
 are Purvzyers for us, they teach ^ admonijlo, comfort. They 
 obferve and take knowledge of us^ they under/^anJ us, and 
 our ways, and are concerned in what we do, and rejoice 
 when we do well. Here is Ccmmunion with them: And 
 note, there is foaiev^^hat on our part that is to be done in 
 order to the promoting of this Commmton> Now Two 
 things we are to ^o. i. To engage the Angels all we 
 can for us. 2. To give them all the advantage we are 
 able. 
 
 I. Firfi^y We Ihould do all we can to engage them to be 
 our Friends^ and the way to make them our iteady friends, 
 is to be friendly unto them : For Fricndlhip is cherifhed 
 and ftrengthened by a nrntual and reciprocal Exercife of 
 ir. Wherefore^ as we muft not offend and grieve them 
 (as was iliewed in the foregoing SedionJ fo we muft en- 
 deavour to be as grateful, and pleafing to them as we can, 
 and that in living holy Lives, and in a ready affenting 
 and yielding to their Suggeltions and Motions. 
 
 Our Friendiinefs to Angels in the General lies in the 
 Holinefs of our Lives. We cannot pleafe them better, 
 than in keeping in the ways of God, and this will furely 
 engage them for us : For they know their Comwifflon^and 
 will itricftly obferve it, viz^ to keep men in all Gods ways, 
 and to encamp about them that fear him. They cannot 
 take us to be their Friends if we be not God's Friends^ and 
 'tis by a holj and regular Converfation that we (hew our 
 
 felves 
 
their NatHve^ Office and Minijiry. a 63 
 
 felves Friends of God. And in nothing can we be more 
 friendly and grateful to Angels than in being precKe this 
 way. 
 
 Our Saviour Chrtji advifes thofe he fpakc to, to make 
 thentfel'vcs friend i cfthe Mammon of unrighteoitfnefs^ h.o means 
 their Wealth and Riches, Luke 16.^. And how (o? Why 
 by a libaral Diftribucion to the poor, that they may pray 
 tor them (for the poor will pray for them that are boun- 
 tiful to them) and by m3king their advantag.-? of being 
 rewarded of God, according to his Promile to rh.^t pur- 
 pofs. Thus ihould they make friends of the Mammun of 
 Unrighteoufhefs. Why (0 we mu(t make the Angels our 
 friends, not by praying to them (as the riwh Man muft 
 not pray to h^s Bags of Money to befriend himj but by 
 bolimfs and Purity of Converfation. This will oblige thofe 
 Holy Spirits to do their beff, and v;ill bring us within 
 the Promife of their Tuition. 
 
 And as this in the general, is our Friendlinels to Angels,, 
 fo our ready affenting, and yielding to, and complying 
 with their Suggeftions and Motions is fb more efpecially. 
 Oh how many holy Motions do Angels make to men I 
 The Devils are bufy in tempiing to Evil, and the Angels 
 no lefs a(5live in moving to Good. Let us not (light, re- 
 fufe, refift, any holy Motions. In fo doing, God's Spri^ 
 is refiffed as well as the Angels. Tou do alway reftjl the 
 Holy Ghofi (ays Stephen, A(5ls 7. yi.) God's fioly Spirit 
 moves the Angels, and hath a fpecial hand in the Angels 
 Motions too, carrying them oftentimes more heme to 
 mens Souls, than Angels can : Therefore tliey that lefift 
 holy Motions, refift the Holy GhbO. But tho' this be 
 the grand agg-^avation of the Sin, yet it is no fmall thing 
 for Angels to be flighted, when they move for God^ and 
 from him. 
 
 At theleaft, 'cis Unkindnefi to them. We fhould refif^ 
 the Devil, James 4. 7. but Angels we fhould comply with. 
 But alas, 'tis much orherwife;, Satan s Motions are yielded 
 Co, when the good Motions of Angels are r'^fuled. This 
 is nor the way to engage them for us, and make them our 
 Friends 
 
 Secondly ^ 
 
Q ^^. A Difc ourfe of Angeh , 
 
 SecofiJljf, To promote our Communion with Angels, we 
 fliould give them a!! the advantage we can to minifter to 
 the good of our Souls, which is a chief part of their work. 
 We may this way be helpers C^s I may fay) to the An- 
 gels in purfuing the holy Defignsthey have upon us. 
 
 The Power Angels have tho' it be great, yet is it but a 
 finite and limited Power, and they cannot work alike on 
 all Perfons, in whatever Circumftance?, and however 
 they be qualifi^^d, and difpoled. They cannot woik on 
 vgrofly ignorant Perfons, as they can on fuch as havefome 
 Knowledge, nor on wicked men, as they can on fuch as 
 have good Inclinations in them ; and wheie the Phantafy 
 isdifturbed, or corrupted^ they cannot do with fuch Per- 
 fons as with others. 
 
 We muft be in fome pofture to receive their Impreffi- 
 ons, or their attempts on us, for our good, will be ineffe- 
 d:ual, and without fuccefs, which will difcourage them. 
 They mud have fit matter to work upon, and then they 
 can with more eafe, and better fuccefs, inftrud, perfuade, 
 .and comfort. 
 
 Now, as the Devil waits for advantages to tempt men, 
 fo the Angels wait for advantages to move them to good. 
 'Tis faid of the Vevil, That he goes about feeking whom he 
 way devour^ that is, he waits for advantage to undo men 
 in their Souls : When advantage is given, he feduces and 
 corrupts them with eafe. Wherefore the Apoftle advifes 
 the Corinthians to receive again the Inceftuous Perfon, upon 
 his Repentance, leH Satan get an advantage, 2 Cor. 2. 11. 
 Even fo there are advantages that Angela look for, to pro- 
 mote our Souls good. If we give them any advantage, 
 they will be (ure to take hold of it, and this we ftiould 
 labour to do. 
 
 SECT. V. 
 
 I Shall open and explain this a little, how we fhould fee 
 to give them advantage. 
 Now firfi^ the principal and grand advantage that An- 
 gels have on men, is their being rtnewedby the Grace of 
 God, and fo habitually inclined to good. In fuch Perfons 
 
 as 
 
their NatHrCy Office^ afidMiniJity. 265 
 
 as are gracious there is fie matter for them to work upon, 
 and this etjcourage them to be more doing with them. 
 The great advantage the Devil hath on men is the Corrup^ 
 tton and Depravednefs of their Natures. Were it not for 
 Ongnal in dwelling fin ^ it would be hard for him to do his 
 Work with any. It is faid of our Saviour Chnsfy That the 
 Prince of this World (that is the Devil) comet h to him^ but 
 bath nothing in bim : He could find nothing in him, that 
 is Nil Sui^ nothing ot his own, no Sin ; and tlierefoie he 
 could fallen nothing upon him. The Devil cannot intulb 
 evil into men, he can but work on that which is there be- 
 fore, heightning it, and inflaming it, .md dravw-ing oi'ic 
 forth. Had not Achan b:en a man of a Covetous difpo/hion^ 
 the Devils laying of the IVedge cfGold and the Babyhmfli 
 Garment in his way would not have tempicd him fj cffe- 
 d:ually. The Corruption of mens Nature, nnd th^tvil 
 Inclinations that are in them, is the ^rand advatitage the 
 Devil has upon men. 
 
 Now on the contrary, the great advantage Angels have 
 on men, is their being renewed by the Grace of God. If 
 they be enlightned in fome degree, and have gracious 
 Habits and Dilpofitiom planted in them, here is fit -.natter 
 for them to work upon. The Devil (as was (iid) carne 
 to Cbrifly and found nothing in him, therefore he quickly 
 left him : Angels come to fome men, but finding litde or 
 nothing in them to work upon, they go their way with- 
 out doing them any fpiritual good. But now i[ chey find 
 the mind in any degree enlightened, and fome virtuous 
 Difpoficions planted in them, they have matter to work 
 upon, and great advantage of doing them good, which 
 they will be fare to improve. 
 
 If Perfbns hive fome Knowledge^ the Angels can revive 
 the Notions they have, and bring things to remembrance, 
 yea, and by putting feveral things together, that may lie 
 confufedly in their heads, they may much increafe and 
 enlarge their Knowledge. And if there be in Men gra- 
 cious Habits, Angels can do much towards the bringing of 
 thofe Habits into AB. As by fetting fome moving Ob- 
 jeds in mens w^y, Ih by f^ining and heightning fuch 
 Affedions, or Natural Paffions, as do move or incline 
 
 M m the 
 
266 A Difcourfe of Atigeh^ 
 
 the Will ; as Love, Joy, Fear^ Defire, &c. For Angels 
 can work on the Humours of the Body^ and Sfiriti, in and 
 by which fuch VaJJions do ftir, and fo heighten ihera. 
 This way they may very much promote good and virtu- 
 ous adions, where fome Habitml Inclinaticns to them are 
 found, tho' they be but weak. 
 
 The poor Man that fell among Th'eves, and Was ftripe 
 naked, wounded^ and left half dead, Luke lo. was a mo- 
 ving Objed of Charity, but yet it div' r;nc work on the 
 Pried that pa fled by and faw it, nov on <^.^ Levtte \ they 
 having no compa^ltonate and charitabl^^ DiTpofition in 
 diem, but it did eir£<flually m^e the con:;\i{Iionate Sa' 
 marltam. Some fuch njirtmw Dtf^ojitions are found fome- 
 times, where there is no tiu^Cace^ and the Angels make 
 great advantage of them : But where there is true Grace, 
 there is ordinarily more opportunity of fuggefting and 
 promoting what is good and holy* 
 
 And methinks this being conddered, rtiould make un- 
 regenerate men more unfatisfied with the State they arc 
 in ('if they could difcern itj It fhould make men unwil- 
 ling to abide in a State of Ignorance and Sin^ becaule 
 while they are in this State Angels cannot do fo much for 
 their Souls as other wife they might, and would. 
 
 And this proves that the Devils have a greater advan- 
 tage on the Generality of men, than the Angels have • 
 For the Devils alway 6nd matter to work on ready, even 
 Original Corrupion^ befidcs evil Difpojitions contracted by 
 Practice : But there are no truly gracious Difpofitions in 
 Men for Angels to work upon, till they be wrought in 
 irhem by the Spirit of God. 
 
 However Angels are doing with Men unconverted, and 
 often with good fuccefi, being the means of their Coji- 
 vcrfion, God's Spirit concurring with, and making efTe- 
 (^ual what they do towards it. The Sight of the Martyrs 
 Courage and Pa ience in fuffering, hath been a means of 
 converting fome Heathens to the Faith. Jnftin Martyr is 
 faid to be converted this way. And that (i^aldo that gave 
 Name to the fVaUenJes was converted by feeing a Man- 
 fuddenly fall down dead. And how ofcen the Angels^ 
 hslp forward Mens Converfion, by working on their Ima- 
 ginations^ 
 
their Njtnrcy Office and Minijiry. 16^ 
 
 Ijinations, and Affocftinns (prcdnting things to the MinJ, 
 and prefling them wirhfonu vehemencyj we cannot tell, 
 no doubt they do frequently. Wherefore Regeneration, 
 or ConverHon, is not the only advantage Angels have on 
 Men to do their Souls good, for they do much towards 
 Converfion it fclf. 
 
 SECT. vr. 
 
 LET me further add, Converfion or Regeneration (by it 
 (elfj is not a fufficient advantage : For where there is 
 true Grace, a Perfon may bring liiniielf \r.in fuch a cjie, as 
 to be very uncapable notwithlhnding of luch Soul helps, 
 asthofe Celeffial Agents are wont to minilter^and that for 
 want of Carefulnels in keeping the B^dy in goodreiuper, 
 and in governing the bodily Senfts : Both which are very 
 great advantages to the Angels in their etitercourfes with 
 Men. AChiilHan's Care about his Body, is a Duty, 
 (tho' little minded, yet) of great Concernment, in that 
 the Soul in all its ads and exercifes, does much dc^pend 
 upon its Condition and State, both in its receiving by In- 
 ftrudlion, and in its la>ing out in viituous Ad:5. As the 
 Body is faid to be the Tewple of the Holy GLofi^ (o it m;^y be 
 faid to be the Sbop in wliich the Angels frame all their 
 Work, they working on its Spirits and Humoun. If the 
 Body be not lookt after, and kept in good temper, if it be 
 difordered or difcompoled any way, it n,u(i needs be lefs 
 manageable to Wifdom and Virtue. If it be either too 
 much famper'd on one hand, or too much negh^tcd, and 
 feverely dealt with on the other hand, as we cannot govern 
 our felves fo well, neither can we be (o well managed by 
 (uch as have the Condud of us eicher Men or Angels. 
 We (hall not be fo capable of being helped and benehted, 
 by the External Minilhy of Men, or by the Infernal Mi- .0^ ^ ^ 
 niftry cf Angels, no nor of the Holy Spirit ot God : For q^i 5 ',7* 
 he is refi^^ed and hindred by fuch feflil/ Lufi-s, as the Apo- i Thtif. 5. i^ 
 ftle fays do war againfi the Soul, wtien they become predo- ^?- 
 minant. Wherefore the Apollle Vaul tell us, that he did ]^p^'^X]\]'!' 
 keep under his Body. I keep under my Body ffays hej and ^ cor. o, i^ 
 hrtng it into [uhjeclton^ lefi that by any means when 1 have 
 
 M m 2 freached 
 
2 68 A Difcourfe of Angels^ 
 
 freachei to others^ I my [elffljould be a cafl away. The chief 
 thing PWdefigned was to keep his Lufts and Corruptions 
 undiFj but becaufe fulnefs and delicate pampering of the 
 Body, much ftrengthens its Lufts, and makes it more un- 
 governable by the Rules of Holinels, he was refolved to 
 2 Cor. 6. 5. keep that under : and the Difcipline he ufed to tame, and 
 fjbdue his Body, was, watcbing ^nd faftingSy and (which 
 2 Tim. 2. 3. he counfelled Ttmothy to) enduring hardmfs as a good Soldier. 
 Our Saviour Chrtfi's ad'^ice is^ Take heed to yonr [elves ^ 
 left at any time your hearts he overcharged with fur f citing and 
 drunkennefs. Surfeiting and Drunkennefi (you knowj are 
 an overcharging of the Body : But the mind and heart is 
 thereby loaded and clogg'd alfb, and becomes unfit for 
 any thing that is good. Intemperance and Excefs does dif 
 ahle Reajvn, weaken Memory, make dull, and heavy, and 
 unfit for Inflrudiorij and Counfel : And thofe bodily Di(- 
 eafes and Dillempers which it caufes do fo too. For all 
 bodily Diflempers, as they corr^e upon us by Sin, fo they 
 do much befriend Sin that caufed them, (as Mr. Baxter 
 well fays) and fo they give advantage to the Devil, and 
 jffo, they muft needs hinder the Angels Work, which is 
 contrary to the Devils. What makes men dull and heavy, 
 or peevifh and paflionate, unfits them for Bufinefs and 
 Converfe with men , and fo it muft for Communion with 
 Angels toa 
 
 And as the Body mufl not be too much pamper'd^ (b nei- 
 ther muft it be negle^ed, and too feverely dealt with. Paul, 
 that commends watching and fafting, or Abfimence, does 
 Tm. «; 22, ^^^^^^^^^'^^^^'^S sdvife Timothy ^ Drink no longer water y hut 
 ' ufe a little wine for thy Stomachs fake, and thine often infir- 
 wities. The Body (hould be kept in (hat Condition fas 
 near as we are able) that is fitteft for the Service of the 
 Soul, and tlie Strength and Chearfulnefsofitisto be kept 
 up, fo far forth as no greater hurt be done another way, 
 as fays Mr. Baxter: But if it be too feverely dealt with, it 
 will be wcakned, and thofe Spirits will be wafted, and fo 
 found wanting, that are offingular ule upon all occafions. 
 
 SECT, 
 
their r-lature, OfficCj and Mimjiry. 2 69 
 
 SECT. VII. 
 
 AN D as it Is of concernment that the Body be kept in 
 good temper, fo is it no lefs needful to watch the 
 outward Senjes^ by the which comes into the Imagination 
 whatever is there •, and what is there ('tis certain) both 
 good and evil Spirits make great ufe of. Angels have no 
 way to rpeak to mortal men, but either by forming an au- 
 dible Voice, ("which thty very rarely do now) or by ma- 
 king life cf fuch Thantajrni or Images cf things as are lodg'd 
 in thQ humal Stnje : Now all that comes in theie coming 
 in by the External Senfes^ it mud be very neceffary that 
 thefe Ihould be very carefully watch'd and guarded, efpe- 
 daily the Eye and the Ear. David's Tbantajk took in tliac 
 by the Eye that the Devil made ufe of to entice him to 
 Adultery^ he gaz'd on Bathjlieba naked, walhing her (elf, 
 by this means was he enrangl'd. And it is by the Ear that 
 evil communication corrufts good manner Sy as the ApoftleiCoMj^ 
 fays. 
 
 Such evil things as we fee or hear, the Devil can bring 
 them again frequently before us, and prefent th^m to our 
 Minds (be they filthy fightj or naughty words) ; he can 
 often prelent them to us, and io Iblicite and urge us unto 
 Sin ; and this he does. Wherefore for men to entertain 
 their E;fj with ill Objeds, fas they do that follow Vlays^ 
 that read wanton Romances, that will g.ize on the naked- 
 nefs of others, even on thole parts that Nature teaches to 
 cover, or on lafcivious Pidures) and for them to entertain 
 their Ears with wicked and filthy Difcourfes, it is to give 
 the Devil a great Advantage. Some men will be apt to 
 think there is no harm in liftening to, or looking on ill Ob- 
 jedts, as long as they intend no evil ; but how can that be 
 an harmlefs and innocent thing, ihar gives the Devil (our 
 own and God's great Enemy) an advantage to tempt us 
 to Sin? 'Tis againft theApoftle'sAdvice, Epbef. ^. Net- 
 t her give place to the Devil \ that is. Give him not any ad- 
 vantage. To give the iE/e and E^r full liberty, gives the 
 Devil great advantage to tempt us : Why fo, on the other 
 hand^ we give the holy Angels great advantage to excite 
 
 and 
 
2 JO A Difconrfe of AngtU^ 
 
 and move us to Good, when we are? careful to entertain 
 our Ssnfes with ^z,oo^^ things. 'Twas prudently refolv'd of 
 Ecclefr 7. 2. Joh^ to make a Covenant with hts Ejes ; and Solomon teftifies 
 that it is better to go into the houje of wourmng^ than into the 
 houle of feasting ; Why ? Becaufe a Man's Eyes and Ears 
 are like ro be better entertain'd in the Houfe of mourning, 
 feven with things tending to ferioufnefi) whereas in the 
 Houfe of feafting commonly little isfeen or heard but what 
 is frothy and idle, and leads to Vanity. 
 
 And fur this reafon it is very nsceflary you fhould be 
 careful of your Company, and be with none tut fuch 
 among whom you may hear and fee good things ^ by 
 which means your Imaginations (where the Angels u(e to 
 be at work) will be better furnilh'd for them. 
 
 And by the way let me note, that Parents fhould take 
 encouragement hence to begin with their Children betime, 
 to teach them t\\€\x Catethifm^ and other good things, and 
 put them upon reading the Word of God, and ether good 
 Books ; for, tho' ('perhaps) for the prefent they can have 
 but little underftaading of the (enfe of the things that arc 
 taught them, and which they read, being (o young, yet 
 is it not to be thought a vain thing thus to exercife them, 
 (as fome have very odly taken it to be) for when there is 
 (iich a ftore of wholfome words treafufd up in their Me- 
 mories, they are more capable (as they grow up) of Angels 
 teaching, and it may pleale God, that many years after, 
 when their Teachers are dead and gone,thofe things which 
 they learnt in their Childhood may (by the Miniftry of 
 the Angels) be fo reprefenied to them, that (God's Spirit 
 concurring) they may be brought to a faving knowledgof 
 them. Thus may we be an help to Angels, giving them 
 Advantage to promote our Sours good; And this is our 
 Duty, 
 
 CHAP. 
 
their Nature^ Office and Minifiry. 2yt 
 
 CHAP. XIV. 
 
 J I. Of the Attgclical L/fc^ or our imitation of An^ 
 gels, § 2. How Angels can he Patterns for our 
 imitation^ feeing they are invifibU and incorruptible* 
 § 3. ^Vc n/i/Ji become dead to this Animal Life, 
 ^ 4, And rife to a Spiritual Angelical Life. 
 ^5. This Angelical Life confijis^ Fir^^ in tin- 
 derjianding and h^iowing God. § 6. Seco>?dly^ 
 in Love to God^ and Complacency in him. 
 
 SECT. I. 
 
 THerc is one great Duty more relating to the Angels^ 
 of which 1 (hall more liberally difcourfe than of any 
 of the former, and dofe this Trcatife with ir^ ^ix^ our 
 Imitation of chem. 
 
 The Imitation of Angels is a Branch of our Communi- 
 on with them, and alfo a part of that Honour that we are 
 bound to give unto them. He that taketh another for z 
 Pattern, and imitates him, makes him, and acknowledges 
 him his Superiour, and lb does him Honour ^ for Infe- 
 riours do imitate fuch as are fuperiour to them, not on the 
 contrary. Learners imitate their Teachers, Child; en their 
 Parents, and (uch as are lefs expert, thofe that they judg 
 do excel them : and this Honour we owe to the Blefl'ed 
 Angels. 
 
 The Life of Angels (no doubt) is a moft perfed Life, 
 and therefore worthy to be a Pattern, and a Pattern for Luke 20. 3^; 
 us, reciog we are delign'd to be made like unto the Angels 
 in tilt*, other World : and that Life that is to be liv'd by us 
 in th^ other World, is to be begun in this. Our Calling, 
 as we are Chriftians, is call'd an High and Heavenly Cat- 
 ling, Heb. 3. r. Eternal Life, that is the Inheritance of 
 ihe Saintij is not all in reverHoOj fome of it is in hand 
 
 Our 
 
272 A Difconrfe of Angels^ 
 
 Our Saviour Cbnfi T^ys^ This u eternal life^ to know thee tie 
 only true God, and Jefm Cbri[ty 'whom thou ha[t fent^ Joh.jy.i. 
 Eternal Life begins in that acquainrance with God that 
 
 I John $. ir, we have here ^ therefore the Apoftie lays, This is the record 
 12. that God hath given %tSy eternal life, and tl '^ Itfe u in his Sen : 
 
 He that hath the Son bath life, and be that hath nfit the Son 
 bath not life, Mark, he faith, he bath it, not fijall have ir. 
 He hath it not only in Title, but in ?oj]cjjion, tho' not ful- 
 ly, yet by the Earneft of it, which here he receives ^ for 
 the Spirit of Sandification, which is here given un^o the 
 Saints, is call'd the earnefi of thar inherit ance^ Eph. i. 14, 
 Now an Earneft ules to be fome little p:.rt of that fame 
 thing which is to be receiv'd in full. Divines commonly 
 fay, that Grace here, and Glory hereafter, differ only gra- 
 dually : Grace is Glory inchoate and begun, Glory is Grace 
 conlummate. Their meaning, no doubr, is fouad How. 
 ever, I count we fhall never be able precilely to tell what 
 the Glory of the other World is, until we come into it : 
 But this is out of queftion, that here in this World there is 
 a beginning of part (at leaft) of that Life which we fhall 
 more perfedly live when we come to Heiven. Our con* 
 
 Phil. 3. 20. ^erfation ts in Heaven (fays the Apoftle). He does not fay 
 it fhall be, but it now is in Heaven ^ we have begun this 
 Life already. 
 
 N' 
 
 SECT. IL 
 
 OW as to this Life, we have Angels not only for 
 Helpers, but alfo for Fat terns. 
 Obj, It may be here objected, How can Angels be Pat- 
 terns for us to imitate, when they are invifible ? Exam- 
 ples and Patterns muft be fcen, that they may be fol- 
 low'd. 
 
 Anjw. To this I anfvs^er^ 'Tis true. Angels cannot be 
 feen by our bodily Eyes, but we may be certain, by the 
 Word of God, what they are, and how they live^ and fo 
 Ephcf s. I. may imitate them. We are commanded to he fo/lo-^ers of 
 God as dear Children, and yet we cannot fee God : and the 
 \ PcC. 2. 21. Lordjefus Chri/l is propos'd to us as our prime Pattern, by 
 which wejiiud be directed in following other Patterns, 
 
 Be 
 
their Natnre^ O^ce and Miniftry. ^^75 
 
 Be ye followers of r?te, as I Mtn of Cbrtfi : and yet we kaow , cor. 1 1. i. 
 notiiing of his Life, but as it is difcover'd to us in the 
 GoJheL We never law any thing ot what Chnft did, yet 
 aic we bound to imitate him : Why even fo may we imi- 
 tate Angels, and fliould, tho' we fee them not, nor what 
 they do, becauie God's Word acquaints us with what their 
 Life is, (tho'not fully, yetj lo far as is necefTary for us to 
 know it, thn we may take a Pattern from it. 
 
 Oifj. Some may further object; It is an impoflible thing 
 for mortal men to live as the Angels live, and therefore 
 irrational to aim at it. We are not in nature like Angels^ 
 and therefore cannot live as they live: Angels are mo/t 
 pure Subflances, fimple Spirits ; we are compound Brings, 
 confilting of Souls and Bodies, Bodies mortal and corrupti- 
 ble, having need of being conffantly i eliev'd by Meat, 
 and Drink, and Sleep. 'Tis true, ChiiW ^iLys, M^e pall l/e 
 as the Angels of God m Heaven ^ and when we are as the 
 Angels, we may live as they do ^ buc 'tis not till the Re- 
 furrettion that Chrift fays welhall be as the Angels. In the Mat 22. 30. 
 Refurre^iioTfj he lays, they neither marry , nor are given in 
 marriage y but are as the Angels of God in Heaven. When thts 
 corruptible has put en wcorruption^ and thts mortal has put on 
 immortality, then Ihall we be in a manner all Spirit, for 
 our Bodies (hall be Spiritual Bodies, as the Apofile fays, 
 and we (hall no more Live an Animal life, as now we do : 
 then, 'tis true, we ihall live as the Angels live, but we can- 
 not do ib now. 
 
 Anfw, To this I anfwer: The prefent condition of our 
 Nature will not (1 confefs) permit us to live now altoge- 
 ther as the Angels live, we having frail, mortal, corrupti- 
 ble Bodies, that muft be (iipported by things corporeal, 
 which Angels need not; and all the Souls Operations be- 
 ing in this Body, we muff needs come Ihortof the Angels. 
 But feeing we have Souls as well as Bodies, and thele are 
 much the fame in nature with the Angels, we are capable 
 of living in fome degree as they live. 
 
 The Soul of Man is a mod pure Subflance, and tho' it 
 be in the Body, yet it is not corporeal, nor depending on 
 the Body, either as to its Exigence (for it remains after 
 death in a leparate Itate) or as to all its Operations , for 
 
 N n as 
 
2 74 ^ Difcourfe of Angels^ 
 
 iis for Inrelledion, it does perform the fame in the Body 
 by it«; own faculty and natural a<5tion, even by it fclf, not 
 neeciing any corporeal Organ or Innrumen\ Eft ^ op- 
 rat ur in corpore (i^ys Zanchy) [ednon omnia operatur per cor- 
 pm, t e. I he Soul is in the Body, and wo' l^eth in the Body, 
 but if dorh not work all by the Body : the Soul is not on- 
 ly exercis'd about corporeal things, but things purely im- 
 mareriai and fpiritual. The Soul is capable of knowing 
 and loving God, and it does underfland it felf, and its own 
 ads that are molt inward. It conceives of ^r^f/j,C^^. 
 
 'T is true, the Apoiile iays^ The natural man (4u';(f;c(^, 
 the man with a meer natural Soul ) receivethnot the things 
 of tbejfirit of God, for tbey are foolifhneJS unto htm^ neither can 
 be know tbem. Bat this Incapacity is come upon the Soul 
 by Sin ; and tho' before Renovation it be fo eflrang'd 
 from God and things divine and fpiritual, that it cannot 
 perceive them, yet it is capable of being reftor'dand raised 
 to the perceiving of them, by the Holy Ghoft, which is 
 promised to be given to them that do believe: Wherefore 
 iuch as have the Spirit of God may perceive and delight- 
 fully entertain themfelves with the things that are Divine 
 and Heavenly ; and while they do fo, they may be faid 
 to live (in fome fort) as the Angels do in Heaven. 
 
 SECT. III. 
 
 WHat the Life of the BlefTed Angels is,we (hall know 
 better hereafter, when we come to fettle with 
 them in Heaven ; but by what God's Word difcovcrs of 
 thcin, and of their Work, we may guefs what it is, and 
 no doubt ic is a very fublime and Heavenly Life. Angels 
 Habitation is in Heaven, even in the higheft Heavens, 
 where God s Throne is, for which caufe they are call'd the 
 Angels of Heaven, and the Hofts of Heaven, therefore 
 their Converfation muft needs be fu^pos'd to be Heavenly : 
 and (o ihould a Chriftian's be. You know the Apoftle 
 fays, Our converfation u tn Hta'vtn, Phil. 5. 20. Yea, a 
 ChrifHan s Life <houId be divine, 'tis cali'd The life of God, 
 Eph 4. 18. and ibe life ofChriH^ Col, 3.4. and Chrif[ faid 
 to be ^ Cbrifitans Ltfcy Gal. 2. 20. and to Uve in htm. 
 
 This 
 
their Nature^ Office and Minijiry. ^y^ 
 
 T\\\s Heavenly 3Ln(\ Divim Ufe have all true ChriOians 
 begun in them. He tliat hath the Son, hath Life. £veiy i Joiin >• 12. 
 one that is in Chrifl hath this Life, and no man alive hath 
 this Life in him but the true Chi illiarj ; tor it foiiows, He 
 that bath not the Son^ hath not life. Tho he hath Life;, yet 
 he hath not this Life : from whence it may be intci'd, that 
 there is a twofold Life, viz.. an Animal or Natural Life, 
 which aChrillian lives in common with other men, and a 
 Spiritual Life, which none live but (uch as aie real Chri- 
 flians. 
 
 Now the Angels are utter Strangers to that Animal Life 
 which men live here, their Life is wholy Spiritual And if 
 you would know how ChriRians mult imitace the Lite of 
 Angels, and live as they do, take this brief account (and 
 what follows will explain it) : The more they cea(t from, 
 and are dead to their Animal Life, and the more vigorous 
 the motions of their 5;)/r/r«<3/ Life are, the more like Angels 
 do they live. 
 
 This then we mud do, become dead to an Animal Life, 
 and rife to a Spiritual, 
 
 Of both thefe the Apoflle fpeaks very exprefly, as things 
 our Chriftianity obliges us to, Col. ;. i, 3. If ye be rijm 
 (fays he) "with Chnfi, feek thcfe things that are above^ &c. 
 for ye are dead^ and jour Itfe is hid with Chnft m God. Ye 
 are dead, that is, by profeflion you are fo, and initially 
 dead : If you be not fully fo, yet you ought to be fo, be- 
 ing rifen with Chrift, and become Chriitians, ycu are 
 obliged to be fo. But how dead } He means as to that 
 Life which was all the Life they had before they were con- 
 verted, namely, a meer Animal or Natural Life, a Life that 
 confifleth in eating, and drinking, and fleeping, and in be- 
 ing converfant with the things of Senfe ; this is the Life 
 that unconverted perfons live, very little differing from 
 the Life of Brutes. Now as to tl.is Life, the Apoftle fays, 
 they were dead^ as before, /. e, in a fort dead, not in molf 
 full and proper fenfe dead : he does not write to (iQ:i6 men, 
 they had not made away themfjlves, nor were about any 
 fuch thing ; he writes to fuch as were then alive, and in 
 the Body, yet fays they are dead, that is, by Froffion.sLnd 
 
 N n 2 initially 
 
2 7 ^ ^ Difconrfe of Angels^ 
 
 inittally dead unto their Ammal Life^ being rais'd untO a 
 new Life in Chrtfi^ the Root of their Life. 
 
 Thus fhouid every Chrifiian become dead to this Life, 
 and ceafe from ic, not wholly ( for that cannot be while 
 we have moitalBodiesJ but fo far as our prefent ftatc and 
 cond'ion will psrmir. 
 
 Q^ttcfi. And how far is that, you will fay ? 
 Anjw. Why, Ftrfi^ fo far muft all good Chriftianscome 
 off trom this Ammal or I^atural Life, jnd the things apper- 
 taining to if, as not to be Servants and Drudges thereto, as 
 Senfuahfs are, and Worldlings, vej^ all unconverred perfons. 
 Thefe perfons fcarce ever mind any ihingelfe, at leaftthe 
 the Care of this Life^ and the things of it, is predominant, 
 and fways and governs them; they care for thefe things 
 more than they do for any other: They are caring for 
 "what tbey jhall eat^ and vj bat they fhali drink ^ and wherewith 
 they fljaH be cloatbed\ how they may grow rich and great, 
 and live in eafe and pleafure , and for this they labour : 
 This the Apoltle calls making provi/ion for the flejh, Rom^ 
 15. 14. Make not provifion for the flcjh, to fulfill the lu^s there- 
 of. Some have nothing elfe to do all their lives long, they 
 are Drudges to the Flelh, and ftudy and labour to gratifte 
 it in allitsdefires ^ they can deny themlelves in nothing 
 that may further the Pleafure of their y^wiw^t/ L//f, and lo 
 are perfe<5t: Slaves to it. Such now live beuer like the 
 Bealts than like Angeh. The Brutes are wholly governed 
 by Senfe and appetite, they ha?e not Reafon to govei n them, 
 and fo are wholly governd by Appetite. The Men fpo- 
 ken of before have Reafon, but they u(e it not, they are 
 nor govern'd by it : They have reafonable Souls, but 
 b:o^ght into flavery and (iibjedlion to their Bodies and 
 Bodily Appetites, and fo live like Brutes, or rather worfe 
 than Brutes. 
 1 Pet. 2. II. Abjiain from fleshly lufis or deflres^ fays the Apoftle, do not 
 always yield to them. Again, Fulfill not the Infts of the 
 fle(hh that is, be not Slaves to it, as you are if you pleafe it 
 in every thing. And the ApolHe gives a reafon of the 
 Gal. 5. i<5, 17. prohibition in the next words. For the FlejJ) lufeth againjt 
 [be Spirit. When your Realon renewed by dace does 
 
 incline 
 
their Natnre^ O^ce and Mhijiry. 277 
 
 incline you one way, and your carnal Appetite another, 
 for you to walk afceryour Appetite, is to pl,^y the Brutes. 
 And (uch ns thus w<^Ik atfer the Flefh, they very com- 
 monly live in grofs Sins, DiOnkennelSj Uncleannels, Co- 
 vetoufncfs, Fraud, Oppreilrin, and lb are many ot them 
 little better than incarnate Devils. A Chri(tian mu(t not 
 be thus a Slave to the Flefh, or his Flefhly Life. But this 
 is not all. 
 
 A Chriftian muft be ^o weaned from this Life, as not 
 to count it as his Life, nnr to value it as hedorh chac I ife 
 he hath in Chri/K He muli not care inordinately for it, 
 or be fond of it, but be able to fpare it, or any of the things 
 pertaining to it, tor that better Life he hich in ChrifK 
 We are faid in Scripture Phrafe to be dead to that which 
 we do not make much rtckoning of: So Taul fays, He wai G-*'- <^' H- 
 crucified to the World, becaufe he did not much care for ir. 
 
 A Man may care for his Body fo as to fee to give it 
 Its due^ but yet not value it as he does his Sou!, or the 
 Life oi his Body as he does the Life of his Soul. We muft 
 ever reckon our Spiritual Lite, to be our Life. 
 
 Lite is a very precious thing. S^itan fays, AH that a 
 man hath he will give for bis Life. So will carnal Perfons job. 2. ..,. 
 for their bodily Life, ttiey will lay or do any thing, and 
 let go any thing, how valuable foever, even a good Con- 
 fcience, that is better than all the World, to hvQ Life: 
 But a Chriftian muff not be fo fond of his Bodily Life. 
 Yea, if he love it at all, it muft be in Suboidination to 
 God, and for him, that he may glorify him, and do him 
 Service, and it muff be in God, who is the Fountain ^xv^ 
 Spring of ir. 
 
 By the Law of Man's Creation the Soul is to have a 
 Love to the Body, and a Love of its own Union with ir, 
 which is Life, this is natural to the Soul : But Religion 
 teaches that this fhould be only ;w God, and for God^ and 
 in Submitlion to him. If God will take away a Man'ii 
 Life, he mult be well content : Yea, Man mult be wil- 
 ling and ready to lay down his Life when thereby he may 
 glorify God. 
 
 This may leem an hard faying, But 'tis no more thin 
 manj faithful Servants oi God have done. 'Tis fiid or 
 
 ibme 
 
27S ^ Difcourfe of Angels ^ 
 
 fome, Rev. 12. 11. Tbej loved not their Lives unto tie death ^ 
 
 that is, they valued them not in che Caufe of God. Our 
 
 Saviour Chrisl fays, If any man come to me, and hate not 
 
 Luke 14. 25. ^Ather and Mother, &c. yta and hu c^^n Lift alfo^ he cannot 
 
 Afts 20. 24. be mj Difciph. And P<a«/fays, I count not my Life dear tm- 
 
 to me^ that I may fihijh my Courfe wub joy. And again, 7 
 
 Afts 21. 15, ^^^ T^^^dy not to be bound only, but aljo to dte at JertijaUm for 
 
 the Name ofjef/^i. 
 
 What hath been faid of Life, may as ficly be applied to 
 the thinps pertaining to it, and that are Accommodations 
 of it : RicUes, Honours, Pleafures, &c. We mufi be 
 weaned from all thefe thing?, and even dead to chem. 
 We miift live above chem on better things, even upon the 
 Bleffed G^ d himfelf, who is all in all. The lels we care 
 for the things of this Life, the lefs dependance we have 
 on them, and the more eafily we can part with them, the 
 liker we are to the Bleffed Angels. Such things are no- 
 thing to them, rhey have no dependance at all on any 
 corporeal or earthly things whaioever, they (land in no 
 need of them. 
 
 'Tis true, cheTe are fome fuch things that we cannot be 
 without while here in this Animal State ; But they are 
 but few things that we lo need. The Apofllcs cells us 
 what things they are, and wifhes us to be content with 
 I Tim. 6. 8. them. Having food and raiment (lays hej let us therewith 
 he content. Now as we can confine our defires to thc(e, 
 and eafily quit the reft, yea, and when we can quit thefe 
 alfo, and Life it felf at God's Pieafure: When we enjoy 
 and ufe che things of this Life from, and under God, and 
 for God racher than for our fclves, and for the Fiefh, when 
 Mr. Lawrence we ufe them (as one fays) as Angels have fometime ufed 
 «/ AnC' Bodies, and corporeal things, for holy ends, ratlier than 
 their perfonal and particular Satisfadion, i lay, when we 
 ufe them {o, we may be faid to ceafe f om this Animal 
 Life, and to be dead to ic, (b far as our prefent Condition 
 will permit, and to approach the Life of Angels, as near 
 as Mortals can. 
 
 And this all good Chriftians fhould be aiming at, and 
 endeavouring after, growing weary of their low kind of 
 living here, and longing for that more perfect Life above, 
 
 where 
 
their Nature^ Office and Mimjiry. 2y^ 
 
 where they (liall Imve no need to be beholding to any 
 thing but the Bleffed God himfclf. 
 
 SECT. IV. 
 
 YOU have (een how far we muft become dead to 
 this Animal and Bodily Life. Now it muf^ be lur- 
 cher noted that there is a Sptntual Ltfe that mull be main- 
 tained, and chei ifhed, and what this is comes to be con- 
 fidered. 
 
 Some General Account of it the Apoflle gives, In the 
 fame place where he (peaks of being dead, Col. ;. He fays 
 they were dead, and yet ruppofes them to be alive, that 
 is, in refped of a Spiritual Life in Chrifl". And what this 
 Spiritual Life isj he explains in parr. If je be rtjen witb 
 CbrtHy feek tbofe things that are above. Set pur affeBiom on 
 things aiove^ not on things on the Earth. To mind, and (eek, 
 and affecl:, -m dyu^ things that are above, God, andChriO, 
 and Heaven, and Holine(s to mind and affed thefe things, 
 is the Spiritual Life, the Souls Life. 
 
 The true Life and Happinefs of the Soul conflfls in the 
 free and vigorous Exercife of its Faculties about ObjeBs 
 moft fuitable to its Nature, and what more fuitableto the 
 Soul (whofe Oi igi.ial is ^rom Heaven) than things above, 
 more efpecially the moft High and BlelTed God himfelf, 
 who in the Life to come, will be All m All^ yea indeed 
 now is fo? For what is Chrift and Heaven, and Holinefs 
 (things above which Chriilians fliould mind) but the 
 Bleffed God communicated ? What is Chri/t, but Gcd 
 fyjaniftfied m FleJJj^ the Splend'jur and Brtgbtmfs of Gods glory, ^ 
 the /hining forth of his Tranfcendent Excellencies ? And 
 what is Heaven, but the full Fruition of him? And Ho- 
 linefs, what is if, but God's Image or Likenefs ? Where- 
 fore to be taken up with God, to live on him, and to 
 him, is the Bleffed Life we are called to. 
 
 And this is the Life of Angels, as Chriff himfelf teach- 
 eth us, Mat. i8. 10. There (in a few words) we have 
 an account of their Life, h Heaven the Angels do alway 
 heboid the Face of r^i) Father which is in Heaven. This is 
 their Life. They fee God, they fee his face, they iee him 
 
aSo A Difcourfe of Atigels^ 
 
 as he is in Heaven, the Throne of his Glory. They have 
 the view of him in his moft perL'dcommunicired Glory, 
 and they fee him wich moft ravifhin^ and beitilying Love 
 and Complacency ; This muft be (uppofed, being infe- 
 parable frc^m a clear Vifion of him. And rhey lee him 
 alway. Therefore is ic their Lite. They contemplate 
 God's inrtnice Peifedions, and aic unipeakably pleafeJ 
 with him. Tis Love and Complacency is adivein prai- 
 fjng of himj and doing his Will. In this confills the An- 
 gels Life. 'Tis founded in the Knowledge and VMfion of 
 God (which only is exprefl: in ChritVs Words) From this 
 refulis Love and Holy Adiviiy. In thefe, 'vtz.. Fiewing^ 
 and Lo'ving^ and Vraifing^ and Serving God, confifts the 
 Arigdical Life, It mult be fpecially nored in the Words of 
 Chrilt, that 'tis faid, They do always behold ; That iliews 
 that 'tis their Life ; For that which they always do 
 may mofl fitly be faid to he their Life. Whatever other 
 inferiour things they are converlant with^ 'tis God in 
 them that tliey are taken up with, God is all in all to 
 them. 
 
 All Creature Excellencies are in Angels Eyes, as broken 
 ^.S. hisAng, Beams ot God s moft pure and perfed Original uncreated 
 ^^j'- Excellency, all flowing from him, fubfifting by him, and 
 
 running again into him. All created Life, Beauty, Wif- 
 dom, Goodneis, which we fee in the World, is to them 
 no other than God's Infinite and uncreated Perfedion 
 fpreading it felf over it. And they confiderit not fb much 
 as the Perfedion of this or that particular Creature, as 
 God's Perfedion imprinted on it. Thus do the Angels 
 alway behold the Face of God, which is their Life. 
 
 This Life fhnuld we be aiming ar, and reaching after. 
 We may attain to more of it daily by a vigorous endea- 
 vour, and laborious conftant Exercilc. And for our En- 
 couragement and quickning, let us conflder, we have 
 great Helps and Advantages tor Inch a Life, and not a few 
 Examples that prove it pradicable. 
 Firjt.^ We have great Advantages. 
 I. We have Souls made for (uch a Life. Souls that 
 would chufe no other, if they were not enflaved, clogg'd 
 Mark 1438. and hinder'd by finful Flefli. The Spirtt tndeed is ready (lays 
 
 Cbrifi) 
 
their Nature^ Office a^d Minijiry. 2S1 
 
 Chrifi) hut the FleJIj is weak. 'Tis bur difinrangle t!ie Soul 
 and fee it at Liberty, and it will file firaiglu to God. Is 
 own Inclination is upwaid, Ms the Body that weighs it 
 down : But we muft know the Body was not made to 
 rule the Soul, but to be ruled by it. The Soul is of an 
 /ngdical NatHre ; and therefore fitted for an Angelicul 
 Ltfe. 
 
 2. We have the Word of God which (hews us what 
 this Life is, and how rational ic is that we ihnuld live ir. 
 It (hews us that indeed God is All in All, thcU he is the 
 only fupreme, pure, perfed, intlependent Good. And 
 that there is none Good but God only, and that whuever 
 Goodnefi is in any Creature 'tis from him, and by him, 
 yea his own Goodnels communicated. Now if it be lo, 
 how highly reafonable is it that we Ihould live wholly on 
 God, the Life I am (peaking of. 
 
 ;. We have the Spirit of God promifed to aflift us to 
 fuch a Life. This gives the Soul a M&ral and more im- 
 mediate Capacity. God's Spirit takes the Soul by the hand 
 to lift it up, it doth flufh and prune its Wings, that it may 
 take its flights, to Heaven and God the better. It mult 
 be confefi, a Man in his natural State, before he be born 
 again, cannot live this Life. 7be natural man (fo we ren- 
 der the Word, i Cor. 2. 14.J recei'vetb not the things of the 
 Spittt^ for they are fooliflmefs to htm, becaufe they arejfirttnaUj 
 difcerned. The meer natural Man cannot, "^^v-^m^j this 
 rendred Sew/«^/ Man, Jude 19 and there explained -^yiy.oi 
 'TuvivucL sy- £/f'''7s?, Senfual Men^ not having the Sptrit. Such 
 Natural, or Senfual Men, Men that have Souls only, and 
 have not the Spirit, they cannot difcern Spiritual things, 
 nor relilh them, and fo cannot live Spiritually. They 
 are quite dead as to any fuch Life. Tou hath be ejuickhed 
 (fays the ApuHle) who were dead in trefpajjes and 5/^/. Eph. 2. r. 
 Dead, bein^ without the Spirit. But now Cuch as are true 
 Chiifiians have the Spirit of Chrif} given them. Becaufe 
 ye are Sons, God hath fent forth the Spirit of his Son into your 
 Hearts, Gal. 4. 6. And by the Prelence and Operation 
 of the Spirit, they are fitted for an higher and nobler Lite 
 than others live. The Spirit helpeth our infirrmttesy Rom. 8. 
 26. The Spirit fcarchctb all things ^ iCor. 2. 10. Where the 
 
 O o Sfint 
 
a 82 A Difcourfe of Angels y 
 
 Spirit is there is liberty^ 2 Cor. ;. 17. Yea and there is 
 Strength and Power too, according to the Apoftle. Epb, 
 5. 16 Being firengthened with all might hj bis Spirit, in 
 the inner man. Whcicfore 'tis bat for us to yield up our 
 felves to the Condu(5t of this Spirit, and we (hall be affu- 
 redlv brought to this Heavenly Life. 
 
 The bent of a Soul quickned by the Spirit of Chrift, is 
 God-ward, and Heaven-ward, but our Fiedi, our Senfu- 
 ality is oppofite, and the Soul as by Sin fubjc:ded to the 
 Power of bodily Paffions and Appetites, is of a contrary 
 Inclination. So fays the Apofile, Gal j. 17. The fltflj 
 lufleth ngatnft the Sptnt. By Spirit he means a Soul aflilkd 
 by God's Spint dwelling in ir. This inchnes to God, and 
 things above, and this we (hould be led by, not by the 
 
 Gal. 5. 25. Flcfh. If we li-ve in the Sptnt (fays the Apoftle) let us 
 walk in the Spint. That is^ if we have received the Spi- 
 rit, the Principle of Spiritual Life^ we (hould follow the 
 Condud of it, and not walk after our Senfual Appetites, 
 fls the Brutes do, which is called walking after the Flejlj, 
 
 Rom. 8. r. There is no condemnation to them that are in Chriff, who walk 
 not after the Fleflj^ hut after the Sptnt. And if we Walk af- 
 ter the Spirit, it carries us to God. We read not only of 
 
 Job. 8. 1 5. u^alkjng after the Flejlj, but of judging after the Flejh, and 
 
 kom'2 12 il.^^^'^^^S ^/r^r the Flejlj J and living after the Flejh^ and glory- 
 
 2 Cor. 1 1. '18.' »»g ^fer the FlejJj. And all thele are fpoken of as unwor- 
 thy of, and beneath a Chriftian. 
 
 But you'll fay (perhaps) Are we not in the Flefh while 
 we are here in this World. How can we chufe then but 
 walk after the Flefh ? 
 
 I Anlwer, If you mean by being in the Flefh, nothing 
 hut being in the Body, as foraetimes the Phrafe fjgnifies, 
 
 Phil. I. 24 i grant, we are while here, in the Flefh : But in the Senfe 
 of the Phrafe, in which it is commonly ufed, the faithful 
 Servants of Ghriff are not in the Flefh. The Apofile 
 
 Rom. 8. 8 9. fpeaking to the Saints at Rome, fays, Te are not in the FlefJj, 
 hut in the Spirit : And again, They that are in the FUJI) can- 
 not pleafe God. The Saints then are not in the Flefh, hue 
 in the Spirit, and being not in the Flelh but in the Spirit, 
 they fhould by no means live after the Flefh, but after the 
 
 Spirit i 
 
their Nature ^ Office and Mtntjiry. 283 
 
 Si>irlt ; nor (hould they know after the Flefh, nor j ^cfgc 
 alter the Flefh, nor glory afcer the Flefh, b :t all af^er, 
 or according to the Spirit, which is to l^e and enjoy the 
 BIcfTcd God in ail. 
 
 Secondly^ As we have many Hdpt to fuch a Life, (bh.r/e 
 we ni.my Examples of jr, which prove that what I inllfi: 
 upon is not impra<fticable. We have had many mort.il 
 Nden, (ubj^d to lik.-. VaJJiens with ourfelve?, tliat have thus 
 lived. Enccb lived thu<, 'Tis fiid that he vj:i'k:dvHtb God, 
 So did Noab. Davtd fays, IVhombave I in Heaven but tbee ^ ^^"' 5- 22. 
 And there ts none upon earth that I dtfire btfidas tbee. No- Qcn. 9. 6, 
 thing but God was David's Heart upon, that is, while he 
 was hinifelf, 'twas otherwife with him at times, under 
 Temptation, but for the main this was his Temper^ God 
 was all to him. ?aul^ and the believing Pbilippians he 
 joins with him, lived thus. Our converfation ts m Heaven, 
 lays he, Fhtl. ;. 20. 
 
 We may live in the Body, and not live te the Body. 
 How much do fome Religious Perfons live above other 
 Men, and fuch, by taking a little more Care and Pain, 
 may foar higher, and live above what they were wont to 
 do themfelves. Thofe Holy Men I inftanced in before, 
 did begin an Angelical Life, which is that I would prefs 
 all to. Let us begin it, and advance in it as far as we can, 
 and as our prefent Animal State will permit, and ht us 
 not allow our felves in, nor conrcnt our felves with any 
 lower Life, but let us look upon it as our Imperfedion 
 and Weaknefs that we do not live alway wirh God, and 
 upon him alone, and let us ftrive (as far as may be) to 
 mind nothing elfe, to know nothing elle, and to value 
 nothing elfe, I mean without God. 
 
 SECT. V. 
 
 IHave yet, but in a more general way, propofed this 
 Spiritual and Angelical Life, 1 have a mind more </;- 
 ftwBly and particularly to explain wherein this Life doth 
 confill, and how the Mind, and Heart, and whole Man 
 are to be exercifed about and for the Great and Bleffcd 
 
 O 2 Godj 
 
^284 A Difcourfe of Angels^ 
 
 God, in Imitation of Angels. Know therefore that the 
 
 Angelica. Life confids. 
 
 1. In underfianding and knowing God. 
 
 2. In loving ot him, and Complacency in him. 
 
 ;. In Holy Adivicy, in praifing and ferving ot him. 
 
 Thefe anfwer to the Three Ejfemjal Faculties of the Soul 
 of Man, the Und^rfianelmg^ Will, and l^iial adii've Fower^ 
 in the free and vigorous Exercifs of which Faculties is the 
 Life of the Soul, Of Spiri:ual Life. 
 
 I. Itconfjlh in Under ft andtng and kno'A/itjg God, in fee- 
 ing, and viewing of him. In feeing him in all things, 
 and all things in him. This is the moR noble and proper 
 Exercife of the Mind or knowing Faculty. And we 
 Ihould (ludy the Knowledge of the great and bleiTsdGod, 
 .and contemplate his Perfedions. The Angels (as harh 
 b.-en (hewed) alw.iy behold rhe Face of God in Heaven. 
 John 17. i. And our Saviour Chrid (ays, tbts u eternal Life to know thee 
 the only true God, that is^ our Life is founded In this Know- 
 ledj?e. Wherefore let us ftudy his infinite and boundlefs 
 Perfedions. Let us labour to know him as the Fountain 
 and Root of all Beings and of all Goodnefs : As the God 
 from whom, and by whom, and in whom, and to whom 
 are all things : As the moft wife, the moft mighty, the 
 mofi good and gracious God. Let us acquaint ourfelves 
 with him, and meditate much on him. He is an Obje(5t 
 mort worthy to be pitcht upon. He is the chief of all Be- 
 ings, the mofl amiable and perfed, including in his infi- 
 nite L^iianct all pofGble Perfecflions, both in kind, and de- 
 gree, and a Good and Truth that we are moft nearly con- 
 cerned in, we having all from him, and by him : We 
 cannot therefore imploy our Meditations on a greater and 
 better Subje6^, yea not on any pther in which our Souls 
 can find Satisfaction. 
 
 This Ihould oblige our Underftandings to the flrifteft 
 attendance to him, and molt vigorous Exercife about him. 
 We fhould not content our felves with flight and tranfient 
 thoughts of him, with fome Ihort glances of him, now 
 and then, but /lay and dwell in the Contemplation of 
 
 him. 
 
their Nature^ O^ce and Minijiry. 285 
 
 him. We fhould accuflom our Minds to the thoughts of 
 
 Go<J, for when thc:y become faniili-u, ihey will become 
 
 much more f^r.uelul to iif, and yield us (uch a Pieafure as 
 
 will make ud love to be .ilway with him. Iwill rtmembtr pfai. 5^. {'^ g, 
 
 tbte on my Btd ((a\ s Da^vul) and njiditatt on thet tn the nif^bt 
 
 watches, MySoulfolloweth hard after thtc. Mine Eyes are V^'il- 2<). iS- 
 
 tv^Y towards the Lord. And whom have I tn Hcavtn but p/- , _^ 
 
 thte^ and there ts none upon Earth that I difire btfuks thee. He * 
 
 was alway looking on God, and wich much Intention, 
 
 was taken up wi:h noching cife. 
 
 Indeed Go^ is All in All. and therefore we fhouU (in 
 a fort) take nonce of nothing el(e but God^ and know 
 nothing but him, I mean nothing apart from him, no- 
 thing without refpsd: and relation to him: For indeed, 
 there is noching that is, without him. There is nothing 
 that is independent in Being, there is nothing fabfiiting 
 in and by it felf without God. Wherefore we can have no 
 true Notion of thing?, uniefs we confiJer them in their re- 
 lation to God. We do not underftand our felves, or any 
 thing el(e uniefs we conceive our refp2(5t to God, and the 
 refped and relation ol that thing, whatever it be we 
 think of, unto Qk^^. I mean, unlela we know and con- 
 ceive of things as EffccTts of God's WifJom, and Power, 
 and Goodnefs, and as Reprefentacions of his Divine Per- 
 fcdions, and as means leading to him ^ uniefs we thus 
 know and conceive things, we have have no right and 
 cfue undertlai'.ding of them. 
 
 Every thing we ioc*K upon and confider, muft carry us 
 to God. Our thought muff not terminate and Itay in any 
 Creature, or in any created Beauty, or Excellency, but 
 we rriuii climb up by it ro the Bleiled God. 
 
 To know things without G')^]^ t e. not taking Know- 
 ledge of him in them, is to knovv t!iin[^,s nr) oiher^ifc; 
 than as illiterate perfons, and Children do know Letters :" 
 They may fee their Shape, and Cohnir, and Bignef, but ' 
 they know not their meaning, and lb know them not ac 
 all iS Letters. 
 
 To know thing? meerly as they are by ihemfelvcf, or 
 in relation to one another, or to our (elves, is to know 
 chem atteF the Fklb^ and not righdy as we ought to know 
 
 ihenj. 
 
2^6 A Difcourfe of AngeUy 
 
 2 Cor. 5. 14. them. The Apollle faith, Hencefcrth know we no man af- 
 ter the FlfjJ] ; yta tho -we have knoTun Chrifi after the Fltjh^ 
 yet ?JOW henceforth know we htm no more, i. e. We (hould noc 
 know any Perlbns or things .qfcer the Flefli: Henceforth, 
 t. e. from fuch time as we came to be inlighrned, we 
 fhould know none fo. And what is it 
 Sub carnis nomine comprehen- ^q j^^^^ ./>^^ ^^^ ;r/,y/; ? Why \\s to 
 
 ^T''>T!!';^n'^.nf.nri^fup'r.";' ^"^w and confiJer Men under any 
 natio carnalis, fUtus, regnum, &: ^^W rejpicis. To Confider them as 
 alia hujus feculi propria. Tor/f. la rich, as in worldly honour.^ as having 
 PoliSyn.Oit. pf^tf LearTfinp-, Strength, or any like 
 
 Non moramur carnaha, Famam Accompliihmenrs. To confider them 
 Nobilitatem, ac maximc numanas ^, . t-. j 1 * • 
 
 amicitias, cognationes, favore:. Id. as our Friends, Kindled. Acquamtance, 
 Ibid. Favourites, or Benefad:ors, or in re- 
 
 f^ed of anv of thofe things that pertain 
 to this Animal Life, this is to know them after the Flefli : 
 And a ChtiOian mutt know no Man after the Flefh. 
 
 Thofe carnal refpeds before-mentioned may be confi- 
 dered fo far forth as to move us to fuch Duties as are 
 owing to perfons in fuch Circum fiances, and they ought 
 to be (o far confidered, but otherwife to be counted as 
 trivial things. 
 
 When fome Came and told Jefns that his Mother and 
 his Brethren waited without to fpeak with him, he feems 
 "Mat. 12. 47. nothing to regard it, but anfwers. Who is my Mother, and 
 who are my Brethren ? And pointing to his Difciples, he 
 fays, Behold my Mother and my Brethren. So Thomas WattSj 
 Martyr, a little before his Death, (aid to his Wife and 
 Children : ^' My Wife, and my good Children, I muft 
 ^^ now depart from you, therefore henceforth know I you 
 " no more : But as the Lord has given you to me, fo I 
 " give you again to him. While he was yet alive, he 
 was in a manner dead to them, no more confid-jring them 
 as his, but as the Lords. Morhers, aad Bretliren, and 
 Wives, and Children, ought to be dear, but only in the 
 Lord, and chiefly for what they have of God in them. 
 And to know and confider our {elves and them, in the 
 Lord, rather as his, than ours, and as for him rather than 
 for us (as indeed all Perfons and things are, for the Apo- 
 Itls fays that even we are not our own) 1 fay, to confider 
 
 all 
 
their Nature^ Office and Minijiry. 2S7 
 
 all fi, will much conduce to the quieting and facisfying of 
 the Mind under all the Changes, that by the Divine Will 
 areappt^intcd, and ordered in this World. And this is to 
 know God as Angels know, and behold him^ even to (ee 
 God in all things, and all things in God. 
 
 SECT. VL 
 
 THE 5fci?«^ Branch of this 5/?/r/f«rf/ and Angelical Ltfe, 
 is Love and Complacency ^ the proper Ad of the WtU, 
 'Tis to love God above all, and all things for him. God 
 is an Ohje<5t well dclerv ing our chief Love, and Choice ; 
 yea, well dcferving all our Love. Heiseirenrialiy, ori- 
 ginally, all-futficiently. and infinitely good ; His ElFence 
 contains in it all that is amiable, and (as our Saviour Ci>r//? 
 fiys) there is none good but God only. Wherefore the great 
 Commandment is, Thou jljalc lo've the Lord thy God wttb all 
 thy Hearty wttb all thy Soul, and wtth all thy Mind. This 
 (Cbrtfi fays) ti the Ftrft and Great Commandment. Now if 
 God mull be loved with all the Heart, Soul, and Mind, 
 then muft he alone be loved. We mu(l not only not love 
 any thing above him, but not any thing with him, as 
 ftiaring with him in our Love. We have no Love to be- 
 llow when God has his due, for his due, is not (ome of, 
 but all the Heart. 
 
 We muft not love our felves at all, or any other Crea- 
 ture, bur in Subordination to God, and in, and for him ; 
 not Houfes, nor Lands, not Father, nor Mother, nor Wife, 
 nor Children, net any Peribn or thing, but in God, and 
 for him. 
 
 If this Rule were obferved, there would be no inordi- 
 nacy in our Love of Crejtures, we could never love any 
 thing too much. Our great danger we are in here, is of 
 over-loving Creature?, but if we love them only in, and 
 for God, we cannot love them over- much. There will be 
 no impure, and unholy Love, all our Love will be Religious 
 and pious Love. And indeed fill a Chriltlans Love fhould be 
 fo, Religious, Holy, and Divine Love, (not excluding Love 
 of Creatures, but) including the Love of God. He that 
 loves Crearures in, and for God, in loving them he is (Hil 
 loving of God. There 
 
2^^ A Difcourfe of Jrrgets^ 
 
 Rom. 13. 8. There is a Love th^t we owe to Creature^. Owe ho 
 
 wan afiy things hut to love one ancthir. This is a Debt 
 
 which when never {o duly paid remains 
 
 Ca:tera dcbita folvuntur nee ma- a Debt IHll, and muR be alwav a pay- 
 
 nent •, Dileftionis debitum llmpcr - y^^ ^^^^ ^^j^ ^^ ^^^ Love of Gnd, 
 
 Ut pcrpetuum eft debitum, f.c ■' ^'^ ^ ^^^' Fir (t and Great Com7yj^.nd?y2cnt, 
 perpetuo folvi debec. Lud.dcDicn. did add in the fanie Breath. 7Z?e _/fcoW 
 
 ts like unto it. Thou [halt love thy nagh- 
 Matt. 22. s^ihour as thy jelf. Love or'oth,ci s i-. thcetnre hwful, ^nda 
 ?9' due. We may alio love oar felves, and every one natu- 
 
 rally does fo, and God allows it in making Lnve to our 
 felves the Rule and Me;»(ure of onr Love to our Neighbour, 
 in thole Words^ ibcu jhalt Lz^e thy netjf^hhour as thy Jelf. 
 
 Love to tlie Brethren is (o g'ear a Duty, chat the faith- 
 ful Peformance of it is made a fj^n of Spiritual Lite begun. 
 fVe know (fays the Apofl-leJ that we are pr^jffeJ from death 
 to life, becanje we love the Brethren. 
 
 Ye:}, a Chriflian mud love all men, even his very ene- 
 mies, Mat, 5'. 44. Whatever hath any Goodneisin it (and 
 all the Works of God are good) muft accordingly be lo- 
 ved and efteemed. 
 
 But now what is that that is valuable, and amiable in 
 any Creature ? Is it not Ibmewhat tliat is from God, and 
 by him, and for him.^ Is it not fome Beam of God's own 
 Goodnefs? Is not he the Root and Spring of all ? How 
 then can we love the Creature but we muft love God too ? 
 Can we love and prize the Beam?, aijd not conHder the 
 Sun whence thev ilTue? 
 
 All Creature- Excellencies are God's Excellencies ; there- 
 fore when we are confldering them in Creatures, our 
 thoughts muft not iiay there, but mount to God the foun- 
 tain of all good. 
 
 I fay, they are God's Excellencies, they are not the 
 Creatures Excellencies fo much as God's. No Man can 
 call any good he hath hisown. The Apoflle fays, IVe are 
 not our own^ and if we be not our own, then nothing we 
 have is ours. 
 
 Ifany thing may belooktupon asa Man*sown,one would 
 think (he Qualities of his Soul, and the Ad:ions which he 
 does fhould be lookt upon (o : But in the Apofile Fauh rec- 
 koning 
 
their Nature ^ Office and Minijiry. ciSp 
 
 koning, even thefe are not fo much a Man's own^ as 
 God's and ChrilPs. Obferve how he exprelTes himfelf ; 
 Notwtthfiandtng I /;xv, )ct not 1^ bttt Cbrtfi liveth in we. I Gal. :. 20 
 live^ that is, 1 have true Grace in nie, This he (ays, but 
 then correds himfeU. I liid too much in fjying I liVc', 
 I am gracious j 'tis not I, but Chrift in me. His virtuous 
 Inclin.uions, and Difpofitions^ were not his but Chrifi's. 
 
 And again, I laboured ?fiore than tbcy all, yet not /, but iCcr, 15 10. 
 the grace of God that was with me. Here his Adions were 
 not reckoned his own, but God's. Wherefore when we 
 difcover any Emincncy of Wifdoni or Grace in Pcrfon?, 
 we (hould love, and prize fuch Perfbn?, but (lill in the 
 Lord. We fhould not have Mens Perlons in Admira- 
 tion : But lay, Oh here is a Beam of Divine Wifdom ! 
 Here is a Tall of God's inhnite Goodnels I Here is the 
 Glory of God Ihining forth in mortal Men. 
 
 God mud be in your Love Chrlllians, or 'tis not right. 
 Beware lefl any Creature do ileal away your Hearts in 
 any part from God. God is no loofer by your Love of 
 Creatures, as long as 'tis in, and for him, th.ic you love 
 them : But if you love them meerly for themfelves, or 
 for your own fakes, ycu rob God of his Due, which is 
 to have all the Heart, and all the Soul, and all the Mind. 
 Love God alone, and delight your lelves in him alone. 
 
 What is Love in moft ftrid and proper Senfe, but a be- 
 ing pleafed wich a thing? Now be you throughly pleafed 
 with God, and fiiisfied with him, and labour to fee how 
 reafonable 'tis, you fhould be fo. David iays, Ihcre /iPfal. 73. 25- 
 none upon Earth that I dcfire bcfides thee : He does not fay, 
 not fo much as thee, but none befides thee. He was fully 
 fatisfied with God alone. So he fays in another VJalmy 
 My foul jl) all be fatisfied a^ with Marrow and Fatncfs. He Pul. 5^. 5. 
 means with God, as appeais by what goes juft before. Oh v. i, 2. 
 God thou art ttiJ God, early vull IJetk thee — • To fee th) Vowiv^ 
 and thy Glory, fo as 1 have fan thee in the Sar,5tuary. Then 
 follows, My foul [Jjall be fatiificd. Hear how he bkffes 
 himfelf in God as his Inheritance. The Lord is the Por- 
 tion cf my inheritance and of my Cup. The Lines are falKn 
 to me in pleafant places^ yea I hsve a good heritage. As if he 
 (hould have faidj Oh happy Man am I, thac God is fallen 
 
 P p to 
 
y^o ^ Difrourfe of Atig^els^ 
 
 to my lot! He is a B'elTec^ and rich Portion. He feems 
 much afTccfled with his own Hap.'inels, on thi. flngle ac- 
 cnunr, that he had an Intereft iv God anJ Communion 
 with him. Therefore he goes on, 1 wiU bkfs the Lord, 
 Ti^ho hath givfn we counfel 1 have Jet the Lord alway before 
 me. This yielded him inceflant Delight and Solace, it 
 was a continual Feaft ro him. Jhon h^ifl put gladm[i into 
 wine Heart (fays he) more than in the time when the Com 
 aud f'fine increafed. Thus fhould we delight our f^lves in 
 Godj feaftingour Souls upon him^ and upon him alone. 
 Thus Angels live in the Delights of the Prefence of the 
 BiefTed God alone, whofe Face they alway behold. They 
 have no earthly Pofleffions^ no Lands, and Livings, no 
 flatcly Houfesj and pleafant Gardens, to retire to for Di- 
 verfion, no Silver, nor Gold, no delicate Meats and 
 Drinks to delight themfelves in^ they have no need of 
 them, God is all to them ; Let him be fo to us, Let us 
 live upon him alone, contenting our felves with him.. 
 This is to live on Angels Food. The Manna that the If- 
 raelites had provided for them in the Wildernefs is called 
 Angeh Food, Pfal. 78. z<^. But that Food was for their 
 Bodies, and was called Angels Food, becaufe brought to 
 them by the Miniftry of Angels: But that which that 
 Manna typified is Angels Food indeed, namely, fuch as 
 the Angels themfelves do feed upon. What Manna typi- 
 fied Cbriji tells US, Job. 6. 52, 53. Mofes gave you not that. 
 Bread from Heaven, but my Father givetb you the true Bread 
 from Heaven : For the Bread of God is he that cometh doivn 
 from Heaven^ a?id giveth Life unto the World. 'Tis God in 
 Chrift, is the true Manna, that hidden Manna^ Rev. 2. 17. 
 I am the Bread of Life (fays Chrift) he that cometh to me (l:all 
 never hunger ^ and be that belteveth on me fj^ll never thirfi^ . 
 Howinceffantly are poor Mortals here aftii(5led with di* 
 verfe Appetites ? What hungring and thirfting is there, 
 now after this, then after that ^ One would be Rich, ano- 
 :her would have more Eafe and Pleafure. All the Senfes 
 are perpetually clamorous. The Eye is not fatisfied with 
 feeing, nor the Ear with hearing, nor the Palate with 
 taiiing ' But now Acquaintance with God in ChriO, and 
 Communion with him in Faith and Love, will kill aJl 
 
 this 
 
their Nature, Office and Minijiry. 2^\ 
 
 this Hunger, and mortify all inordinate Appetites. He 
 that Cometh to me fhall never hunger, and he that be- 
 lievcth on me (hall never third. When we come to Hea- 
 ven this (hall be fully verified, there God will hd ail to 
 us. We (hall live mofi deliglurully upon the mod Bleffed 
 God alone, without being beholding to any thing el(e, ai 
 now Angels do. 
 
 Tistrue, here we have Bodies that mufl b'J provided 
 for, they niu(t have corporeal Food to fuflain thcnij ^nd 
 Raiment to cover them : But tho' we cannot live with- 
 out fach things^ yet may we live above them^ even above 
 all Creature-Comtorts upon God himfeif 
 
 Quefi, You'll ask me, how a Man may in the ufe of 
 Creature- Comforts, live above them upon God ? 
 
 Anfw. I anfwer, Ftrfl^ By feeing and ta(ting more in 
 them than the bodily Senles can reach, even the good- 
 nefs of God. There is fomewhat in Creatures that the 
 bodily Senfes are entertained with, fomewhat that afFtds 
 the Ear or the Eye, or the Palate, and that is all Carnal 
 People have in them : But now there is the Wifdom and 
 Power, and Goodnefs, and Bounty of God, to be (een 
 and tailed in them alfo, by an exerci(ed Faith^ and 
 Love : And he that fealts his Soul on thefe, in the ufc 
 of Creature-Comforts, lives above them, and (o fliould 
 every Chriftian do. All fenfible good things, they are 
 effeds of his Wifdom, and Power, and Goodnefi, and 
 have his impreffes on them. He makes them to be what 
 they are, and this is to be refented. They are all God's 
 gifts, he beftovvs them on us, and makes them yield us 
 the Refrefhment we have by them. Oh what a fpecial 
 fweet relifh muft this needs give things, when over and 
 above what Senfe difcovers, God's Love and Goodnefs^ 
 his Care and Providence is tailed in them. Here both 
 Soul and Body are each of them feaded at once on its pro- 
 per Fare. The bodily Senfes are entertain'd with what is 
 corporeal, and the Soul at the fame time, eniertain'd 
 with what is Divine. Pleafant Sounds, and ple^fant 
 Tads, and pleafant Sights, flrike the Bodily Senfes ; and 
 God's Love, and Goodncis, and Bounty, aifed the heart 
 at the (ame time, and in the fame things. This is to 
 
 P p 2 livs 
 
p2 A Difconrfe of Atigels^ 
 
 live above Creatures in the ufe of them, and is a Chri- 
 flian's Duty. 
 
 Secondly^ A Man lives above Creatures upon God, when 
 in the ufe of them he looks higher than the gratifying of 
 his bodily S^nfes, and Appetite, even unto God, dired- 
 ing the ufe of them unto him asthe End. This the Aoo- 
 lt!e exhorts to, i Cor. lo. 5.1. Whctkcr you eat, or drink, 
 or 'whatever you do^ do all to the Glory of Gcd. We muft 
 eat and ufe all other our Refrefhrnents^ yea do every 
 thing we do^ with fach an holy aim, and in (uch a man- 
 ner as agrees with God*s Will, and this holy end. We 
 muft look further than the accommodaring of the Flelhi 
 even th.it we may honour and (erve God. Thar is our 
 chief end, and all things Divine Bounty gives us, fhould 
 be ufed as means to this end. Our Riches, our Honour, 
 our fecular Power and Intereft render us more capable of 
 doing God Service •, fo do our Meat, Drink, Sleep, Re- 
 creation, and fuch like, when ufed regularly, and with 
 Moderation : Now when this is fpecially intended, we 
 live above thefe things, in the Enjoy metit and ufe of 
 them. 
 
 Thirdly^ When Gcd himfelf is (as it were^ fingled out 
 by us, for our chief good, for our prime and proper hap- 
 pinefs, and our Souls adhere and cleave to him as luci/^ 
 and are delighted and folaced in him apart, and abftradr- 
 edly confider'd then do we live above Creatures, 
 
 Let Creatures be never fo liberal to a Chriftian, and 
 yield him as much fweetnefi as they have in them, and 
 furround him with the greatsfl Variety of all imaginable 
 Delight they can afford, he hath reafon to fay, this is 
 not my Happinefs. Thele things are (weer, but Gods 
 Prefence and Favour is fweeter. ^Now, when we can 
 feelingly fay fo, yea, and turn away from thefe to God, 
 and lolace and delight ourfelves in him, as infinitely bet- 
 ter than all things elfe, having a mind prepared to quit 
 all for him : When we can feafl our felves on the thoughts 
 of God apart, and be fatisfied and contented with him, 
 really accounting all things nothing to him, then do wc 
 live above Creatures upon the Bleffed God himfelf, and 
 this 'tis our Duty to do. 
 
 And 
 
their Nature^ Office and Miriijiry. 2^3 
 
 And indeed that new Piinciple that is put into the 
 Soul of a ChiiQian, in Regeneration, inclines him to 
 live after this manfier on God alone. So far as the Soul is 
 renewed it likes no oiher Faie. The Child likes the Mo- 
 thers Milk hetter than a S;ringCi5.. Chrillians are born 
 of God, therefore his Breall niuft be moiX proper for 
 them. 
 
 The Jews report of Mofes^ tliat he when expofed by his 
 Parents tor fear cf the King, and Pharaoh's Daughter 
 chanced to find him, and was minded to nurfe him up 
 as her own Child ^ fcveral Egyptian Women were (enc 
 for to give him fjck, but he would fuck none tiil it was 
 fo ordered that his own Mother was Tent for, and came, 
 and then h.: took the Breads prelently, bur he would not 
 fuck a Stranger. Such an Inclination to God is there in 
 the renewed Souk And when we inluch manner cleave 
 to God alone, relying and depending on Almighty F^)w- 
 er, referring our felves to Infinite Wildora, and unbound- 
 ed Love, and fatiating our felves with Iniinite Goodnefs^ 
 we come as near the Angels Life, as our pref^nt State 
 will admit. 
 
 And that we may work up cur hearts to this holy Com- 
 placency in God, as we fhould be frequently reprefent- 
 ing to our Minds the Infinite Reafon we have to love him, 
 fetting his Love .and Beauty before them, urging and 
 prefling them with Confideiition (as was direded in the 
 foregoing Section) fo we (houid be very careful, by the 
 conltant pra<^ice of what is agreeable to God's Nature 
 and Will, to reconcile our Minds and Tempers to him 
 (as lliall be fhewed in the following SedionsJ For till by 
 Practice of what is pleaflng to God, we have fo far recca- 
 ciled our Natures to him, as that our Hearts and his are 
 bent and difpoled the fame way for the main, we fliall 
 never throughly be pleafed and delighted in him. And 
 fo much of the S(CQ7J<i Branch of the AngelKal JJfe* 
 
 CHAP, 
 
op'/^ A Difcourfe of Angels^ 
 
 CHAP. XV. 
 
 ^, I. A Thhd Branch in which the Angelical Life 
 conjijis is Holy A&ivity. This mufi be ezpref/d 
 in Adoring and Vraifing the Divine Majcjly. §. 2. 
 Andjefns Chri^i the Redeemer^ §*• 3- And alfo 
 in ferving God and obeying his Commands in Hh- 
 wility. ^. \, In Patience and long fuffering. 
 ^.5, In Charity. §*. 6. In Integrity^ ZJniverfa- 
 lity^ and Pnn&ualnefs of Obedience. §. 7. In 
 Zeal and Diligence. §,8. In Conftancj and ZJn- 
 weariednefs. 
 
 SECT. I. 
 
 IN the Third and laft Place, This Life confifts in Holy 
 ABivity, even in a vigorous Exercife of the Souls Vi- 
 tal-Adive Power, and that in both adoring and Vraifing of 
 God, and in ferving him in faithful obeying all his holy 
 Commands. 
 
 This is the Work we find Angels conftantly bufied in, 
 and they are ingaged and even neceflitated to ic by the 
 Contemplation of God s Perfedions, which they live in, 
 and the Love which that generates and cheriflies j of both 
 which in the foregoing Sedions. 
 
 Ffrfi, The Angels are alway adoring and praifng of 
 God, and Jefus Cbrift the Redeemer : I fhall fpeak of 
 thefe diftind:l/. 
 
 They are ever Adoring and Praifing of the Divine Ma- 
 jefljj whofe Face they are alway beholding. 
 
 In the Vifion that the Prophet Ifaiab had, Cbap. 6. He 
 faw the Throne of God, and 'tis faid, ahove n flood the 
 Seraphim Si each cne had fix wings ^ with twain he covered his 
 
 face, 
 
their Nature, Offire and MiniJIry. • 295 
 
 face^ and with twain he covered his feet, and with twain bt 
 did fly. And one cried to another and [aid, Holy, Holy^ 
 Holy, is the Lord of Ho/Is, the vbolc earth ts full of bis Glory* 
 Here 1 'hall note Two things, what they do, and then 
 what theyp;'. 
 
 That which they are faid to do, (that Is to our prefent 
 purpofej 15, they cover thtir faces and their feet with their 
 •wingsy as they ihnd before God's Throne. 
 
 That which they fay is one to another, and they cry 
 Holy^ Holy^ Holy, is the Lord of Hofis^ ^c. 
 
 Their covering their Faces and Feet, is in token of their 
 profound Reverence of Gcd's Infinite Mjjefly, and fhsws 
 the awful regard they had to him that fate on he Throne. 
 In covering their Faces the Angels or Seraphims acknow- 
 ledge the Splendour of his Perfe<!^ions to be fuch as they 
 were unworthy and unable to behold. And in covering 
 their Feet they confefs (bme Impurity in themlelves, in 
 comparifon of God's infinite Purity. By the Feet, m 
 Scripture^ thofe parts of the Body are fignifiad (ofcen- 
 times) which Nature teaches us to cover, our uncomely iCoi, 12, Z7c 
 parts, astheApoftle calls them. SoG^«. 49. lo. Exod. ^, 
 27. DeMt, 28. 57. Ez^ek. i6. 25'. and in other places. 
 Now the Angels in this Vifion, affuming humane Shape, 
 are faid to cover thofe parts {QUihtis reffondent :n Angelisim- 
 hecilitas ^udedam fi Deo comparentur) as confcious to them- 
 lilves of Ibme Weaknefs being compared to God. I fay, 
 they did it in this Vifion, for otherwife Angels have no 
 Faces or Feet to cover, or Wings to cover them with. 
 But fo they are reprefented to fignify the Pofture of their 
 Minds in all their Addreffes to God. 
 
 And it Angels do addrefs themfelves to God, and (land 
 before him, with fuch Reverence, and Awfulnefs, how 
 much more fhould we delpicable Worms, come before 
 him with the molt humble Proftration of our Souls, when 
 we are to fpeak to him in Prayer, or hear him fpcaking 
 to us in the Word, or are to have to do with him, in 
 any Religious Exercife r Serve the Lord with Fear (fays 
 David)' and rejoice with tnmklin^, God expe(5ls to bePfal. 2. :i, 
 
 iancft^fied 
 
2p5 A Difcourfe of Angch^ 
 
 ^^* 8. ig. fani^Ified of all that draw nigh to hirn. SanBifythe Lord 
 of Hofts bimfelf] and let him he your Fear^ and let him he 
 yonr Dread, a fid he fJ)a!l he for a San^uary. Wc muft", in 
 Spirit, do him Homage^ and bow our Souls to him in 
 all our Add relies to him, yea, and outwardly exprefs our 
 Reverential Efteem of him, by fuch humble geftures of 
 Body, as are molt apt to teftify it to others. Yea, we 
 (hould never mention, or think of his facred Names, 
 without inward Veneration. 
 
 What an awful Senfc of God had the Prophet when he 
 had the Vifion of hfs Glory, Ifa, 6, y. Then fatd J, vjo u 
 me, for 1 am a man of unclean lips. And when Ezra wenc 
 to God in Prayer, obfeive how he expr^ffes his devout 
 
 Ezra p. 6, pg^j. Qf |^jj^^ q ^y q^^ , j ^^ fi^jsmed^ and hlujli to lift 
 up my Face to thee^ my God. To approach the Divine Pre- 
 fence thus on all Occafions, is but our jull and due Ac- 
 knowledgment of his infinite Greatne(s and Excellencj, 
 and if Angels pay fuch Homage to him, much more 
 fhould we. 
 
 It is furthermore to be noted in that Vifion of the Pro- 
 phet, that che(e Angels cry one to another, faying, Holy^ 
 Holy, Holy, is the Lord of Hofis, Sec They extol and 
 praife him. And in Rev. 4. 8. where John had a like Vi- 
 rion, 'tis faid. They refied not day and night, faymg, Holy^ 
 Holy^ Holy. It was their daily Work to praife God, they 
 (pent their whole time in it. And how can they chufe 
 but alway praife him, who are alway beholding his Face? 
 Praife is the exprefling and fctting forth of Excellency re- 
 fen ted : Now rhey living alway in the View of God, his 
 Glory ever fhining full in their Faces, they mufb needs be 
 moved to fet forth and declare it. And as they live Lives 
 of Praife, fo fhould we. No doubt the Angels praife God 
 in a more (ublime and excellent way than we Mortals 
 can : but let us do it as we are able. We have Tongues 
 given us to praife God with: With them we can declare 
 to one another our Sentirr.entsof his Perfcdions. Angels 
 fpeak to one another too, but in another way, which we 
 can give no certain account of: Let us in our way praKe 
 him Day and Night. In our Prayers to God, and in our 
 Communications one wich another, let there be much 
 
 of 
 
their Nature^ Office and Minijiry. ^pj 
 
 of Praife. Divines commonly nuke Jbankfz^ivifig one of 
 the parts of Pr.iyer, ansl inuCcd ic is noc in it fhoiild bt 
 left out of any of our S')l:(nn Prayers. See VhiL 4 6. 
 Col. 4. 2. I Tim. 2.1' Ihank'gtvin^ and Pratfe are com- 
 monly taken as one and tho lame ; But indeed, Praife is 
 a greater, and more comprehenfive Duty, it contains in 
 ic Thankigiving anJ f:)mewtiai more. Thankfgiving is 
 an exalting and magnilying of God, tor what he does tor 
 our (elves, or ours; But Praife is a magnifying of him 
 alfo for what he is in f imfclf, and in all his Work?. 
 Now borh thefe ihould hi v^. our P -ayers. They are the 
 bed Prayers in which U noil Praife. If there be not a 
 due mixture of this, our P'aycrs will m.-)ke little Melody 
 in God's Ears. 'Tis a d^fed no doutn in Prayers, when 
 much is (aid in confefling bin, and in way of Petition, 
 but fcarce any thing to repiefenc God Glorious, and to 
 fet forth what he is, and what he hath done. In that 
 fhort Direction CbrtFt gave his Difcipks for Prayer, 'tis to 
 be noted, that it begins and ends with Doxolcgy. Our R-- 
 ther which art in Heaven, To ic begins, with a Recognition 
 of the Sublimi'.y of his Majcfty : And it ends with thine 
 is the Kttjgclom, the Power ^ and the Glory. God fays, 7ifb(h 
 ever cffereth Praife glorifitth we. How m:it\y times docs 
 David in his PlalPiS fptiak of praifing God ? I c^ink near 
 Two Hundred times. Oh my Friends I Praife is a rich 
 Sacrifice. Praife ye the Lord ( fays David ) fcr it is good rial. 147. 
 to fing Praifes to our God : For tt is fleafant^ and Praije ts 
 comely. 
 
 But 'cis not only in our Prayers to God that we mud 
 praife him, hot in our Communications and Dilcourfes 
 one with another. We Ihould fpeak moie and ofrner of 
 God, to hii Praife as occafion is ofTered, when we happen 
 fo be togetlier. Daznd lays, My Tongue fhall [peak of thy pf^i. ^-, .3. 
 Right ecu friejs, and of thy Praife all the djy I'ng: that i^ ever 
 and anon, upon all OvCafions. He would be (iiil drop- 
 ping (omewhat of God in every Company. Ev:ry ^/.z^ rrj. 145.2,5. 
 Will I hicfs thee., and I will praife thy narKt for ever and ever^. 
 I will jpeak of the glorious honour of thy AJajefiy, and of thy 
 v^ondrous works. It feems to be meant oi his Occr.fional 
 Difcouiles he had with others, for ic follows in ir.e nexc 
 
 CLq Verfe, 
 
2^8 ^ Difcourfe of Angels^ 
 
 Verfe, Mtt) fljall /peak of the might of thy terrihle ABs^ and 
 Iw'tlt declare thy greatm[s. When any DHcGurfe didaiifs 
 in his Company about God's Works, be would not lee 
 V. 10. II. if ^^^^^ ^o i\\z ground, but promote it. Thy Saints (l^j/HIefs 
 thee J they jhall /peak of the Glory of thy Kingdom^ and talk of 
 thy Power, 
 
 It is not for nothing ch.it our Tongue is, by the Spirit 
 
 Vtil -^o. !2. ^^ God, called our Glory, To the end that my Glory may 
 
 Tij'. 16. 9. fmg praife to thee, and not bx- filtnt, A.nd again j Therefore 
 my heart is glad ^ and my Glory rejotceth i that is my lungttc. 
 Now the Tongue is called our Glory, not only becaufe 
 Speech is a gift that diiferenceth Man from a BeaA : But 
 becauie the Tcngue is the Infhument of glorifying God, 
 and was made chiefly for this end, chat with it we might 
 glorify him. We cmnoc put our Tongues to a more 
 proper ajid worthy ule, than to glorify and praife God 
 with chem. and they are never fo much our Glory as when 
 we \t) imploy them. 
 
 When the Heart conceives honourably of God, and 
 of his Properties, aad Work?, 'tis the Tongue that mufl: 
 ict tliis forth to others View, and this is to praife God. 
 We Hiould get our Hearts as full as podible of the Glory 
 of God ; and when our Minds and Hearts are well fur- 
 niJhed with fuch Treafure, our Tongues fhould be im- 
 ploy'd to bring it forth for others Beneftc. 
 
 Pfa!. 4$. I. David fays, thac his Tongue was as the Pen of a ready 
 
 J4^rittr, The Tongue quickly tranfcribes what is in the 
 Mind, for others to read the lame. What good thoughts 
 we have of God, while they keep within in our Brealb, 
 odiers are nothing the better tor them, but when our 
 Tongues write them out, when they may be read of ail : 
 And as God is glorified, !(:) others are benefited, yea and we 
 our (elves are benefited coo ; For as a Man by writing out 
 things often docs grow more perfed in them, and imprints 
 ihem more on his Mind, (o is it with good Difcourfi, we 
 fh:ill not only profit others by it, but our felves too. 
 
 Oh in what idle and childilh Tattle are our Tongues 
 impioyVl ordinarily.' 'Tis certainly our Shame. Solomon 
 
 fiov. iG. i^.faich, In the Lips tf him that hath Underfiandtng Wi{do?n js 
 V. J I. fund: And agdin, The Lips of the Rtghte^Hs feed ?nany. 
 
 Mens 
 
their Nafme^ Office and Minijiry, Qpp 
 
 Mens Souls receive their Food by the Ear chiefly, and 
 the Lips minilter ir. How charitable an Act is it to feed 
 ti;e hungry, and needy ? Good Difcourfe leeds hcngrv 
 Souls. Poffibly fome Acquaintance of thine may perilh 
 in their Sins, that might, likely, have been recovered by 
 thy diopping fome lavoury Words leafonably in their 
 way. 
 
 Let no corrupt Ccmtruvication (fay the Apoillc:) proceed v.^h. ^, ^^ 
 out of ) our TTjctitby but that wbuh is good to the tife of edt^y- 
 jng, that it may rntnijltr Grace unto the Hearers, Good Dif- 
 courfe (hen, miniders Grace to them that hear ir. And 
 let me tell you, there is no Difcourfe more likely to do 
 others good to Salvation, than fuch as moft commends 
 God to them, and reprefents him fuch a one as he is. 
 Wife, Holy, Great, Good, Mighty, and always prefent 
 with us. 
 
 We read of fpeaking with the Tongues of A»gels, and ' ^''^' '->• • 
 they may be laid to do lo that fpeak of God, fo as to make IT^J ^6 2, 
 its Praife glorious. 
 
 SECT. II. 
 
 AN D as 'tis the Angels Work ro adore and pratfs tlie 
 Divine Majefty, fo in like manner aUo, Jefus Cbrijf, 
 the Red-jemer. The Lord Jefus Chriil in relped of his 
 Divine Nature, is one with the Father, and equal to him, 
 in Power and Glory; But in refpedl of his Humane Na- 
 ture, and as Mediator, he acknowledges hiinfelf to be 
 Infer iour to his Fdther, My Father is greater than L Eiit 
 tho' he be fas Mediator) his Father's Servant, and Infe- 
 riour to him, yet is he (fo confidered) advanced above 
 all created Beings, Men and Angels, being made Loid of 
 all. The Man Chrifl: Jefus being alio God, is the proper 
 Objec5t of Divine Woi Ihip and Honour. And the Apofiie 
 tells us, that when God lent him into the World, he ga'.e 
 Command that all the Angels flwuld iiforfjip him. So FItb. 1.6. 
 ^gatn when he hrtngcth m his firft b( gotten mto the M'orldy be 
 jays^ And let all the Angels cf (Jodworjhip htm. God charged 
 them to do (o, wherelore no queftion they did fb, for 
 they do bis Commandments hearkening to the voice of hu words. Pfal 103. 21 
 
 CLq 2 ' And 
 
500 A Difconrfe of Angds\ 
 
 And we read how at his Nativity an Hoft of Angels ap- 
 peared to the Shepiierd?, and gave their Teliimony to 
 h.irn. And the Angel faiA^ Fear yiot, 6cc. For wit you is 
 hern thif day m the. City of Davtd^ a Sauiour which is Chrifi- 
 Luke 2. 10, the Lord. And fnddenly there w^s vnth the Angel, a r?juItt-< 
 ji, 13, 14- tude of the Heavenly Ho f^, pratftjg God, ^c. Axid John i^lh 
 that in the Vilion he h^d^ he beheld, ar,d heard the vctce of 
 many Angels round about the J krone y and the Beafls gnd the 
 Elders^ and the Number of them 71/as Ten 7'houjand times 
 Ten Tbottfand, and Tboufands of Thoujandi^ jaywg 7vith a 
 loud voice, Worthy is the Lamb that -was flain (chat is 'jefm 
 Chrifi) to receive fower^ and riches, andwtjdom, and Jlrengtb^ 
 and hsncur, and glwy^ and bltffmg. This you (ee is the 
 Wo. k of Angels, to give Honour to Chrtfi, and to exalt 
 and magnify him. And we find them with much Vene- 
 ration, and devout AffccSuionj conremplatin^ the Myftery 
 of Chrtffy and fearching into if. Wherefore the Apoftb 
 1 Tim. 3. i^'fays. Without controverfy great iS the my fiery of godlinefs^ God 
 was manifefled in the FleJI). And this Myltery (he fays) 
 was not only preached unto the Qentiles., but feen of Angels, 
 that isj lookc upon with Adoration and devout Affedioii. 
 And Veter^ fp^iking of the things delivered to us by the 
 I Pet. I. 12. Prophets concerning Ci6n;^, fays, which things the Angels 
 defire to look into. 
 
 Now then it is our Duty, and it belongs to a Spiritual 
 and Angelical Life highly to prize and value the Know- 
 ledge fasof God, lb) oijcfus Chri[t, and to exercife our 
 minds in it. This is a Myftery fo profound and heavenly, 
 as will find us Work as long as we livj^ and miniOer to 
 us unconceivable Pleafare, as we grow up in Acquaintance 
 v/ith it. That little God's People have attain'd to, they 
 find very fweet, but there is much more in Chrifi, than 
 the mofl knowing Perfons yet fee. There is a depth in 
 him that cannot be fadiomed. Unfearchable riches, as the 
 Apoftles Word is, luch as a Man can 
 •Av.t.x>'«^>' f f-, ^P^' 3, s- ^.^ never come to the other end of. We 
 
 * & lyvi: VCltlglum. Quod nulIlS n n r J i • /->i -n. 
 
 vcaigUsindagaripotca ^^^l find more and more m Chi if}, 
 
 the longer and the more we fludy 
 him. If the BlefTsd Angels were Learners (as the Apo- 
 (tle te(tifies) and perhaps are fo flill, as to this Sublime 
 
 Knowledge, 
 
their Natnre^ Office and Minijiry. 301 
 
 Knowledge, how Hiort mult the hti\ Chriliians on earth 
 come ot what may be known. Let us daily fearch and 
 pry into this Myiiery. Let us look into it with Defire, 
 a$ the Anj^cls do. Let us welcome, arid make gieat ac- 
 count of whatever further Diicovery oi it we meet with. 
 A little oi this KriowUdge is more worch than a greac 
 deal ot any other Knowlvi'ge. Who would not count it 
 well worth his while to go to School with Angels, and to 
 be a Learner in that which they affcd to know. 
 
 And let us extol and m^ignify Jems Chrilt in his Perfon 
 and Offices. Lee us give him ail the Honour that is due 
 to him. God hath hi^^hly exalted him for this end. He 
 hath given bim a name fihuue tvtry name (i. e. an Eininency 
 of Dignity, and Power above all Creatures^ that at the 
 name of yeji46 every Knee jhould how^ and every Tovgue con- 
 
 fejs i. e. all Men and Angvlsgivc him Honour, Wor- 
 
 ihip and Praile. He mufi have the fime Honour ^iven 
 him, tlut is given to God the Father himfelf. The Father 
 judgetb no wan, bat hath committed all judgment to the Son, 
 that all wen jh:uld honour the Son, as the) honour the Father, 
 Joh. 5. Nothing coirjes co us, but by his hands. No man 
 bath fcen God at a-ny ttwe] The only begotten Son, "who ts in 
 the bojom of the Father hi- ha'h declared bun, Joh. i . l8. "* 
 
 Hebrin^^eth down Gtd to us, and 'tis he that bringeth 
 us up to God. / am the "ivjy, the Truth and the Life (faith Joh. 14. 5. 
 Chrill) r.o man con^tth to tht Fatbtr hut by me* God and 
 finful Mortal^ had beci t )r ever Strangers \i Chrilt had 
 not come He makes P^jce. He prtcnres Pardon. H^Eph. 2. 15. 
 iS the Lamb of God that tnketb away the Sins of the IVorld. J ' ^9' 
 He ts the only Mediator betVJtcn God and Alan. No Enter- i Tim. 1. 5. 
 courfe with GoU, hue thio' him ; no being accepted but ^P^- ^- ^• 
 in him. 
 
 Ele is the King of Saints, yea vct[^.Cct(n\ivi Univerfd So- 
 vereign Monarch of Heaven and Larth. All Fewer ts gi- Mate. 28. i3. 
 ve^i uhto htm m Heaven and Earth. What Power any Crea- 
 tures pretend to aiey mult deiive from iiim. Earthly 
 Kings and Princes are his Subjeds, who is Lord of al'. 
 In a word, he is Immanuii God with us. Now let us ac- Mrr. i. : ,. 
 cordingiy honour him, fceheve in him, receive his Tcfti- 
 mony, snd be tubjei^ to him. Yea, Uc us openly con- 
 
 fels 
 
302 A Difcourfe of Angeh^ 
 
 fefs him, and vindicate his Dignity, Authority, and Pow- 
 er^ againfi all the Enemies of ir. 
 
 Our Advcrfaries the Vnpifts horribly incroach upon his 
 -Royalties. They (et upother Mediators^ Saints and Ange!5, 
 ns the ancient Heatliens i\d their D£rn',n^. They take his 
 Kingly Pow'er from him, giving it to their ?ofs^ and Bilhops, 
 allowing them to make new Laws for the Church that 
 Chriii never made. Let us abhor whatever approaches 
 fuch Impietyi 
 
 Debauched Chriftians alfb amongfl our felves are very 
 enemies to the Honour of Chrifl", though in anocher way. 
 Phi!. 2. 18. '^^f^y "iiJalk^ of whom I have told you often ^ and now teU you 
 weeping, that they are enemies to the Crofs of Chrifi, They 
 profane his (acred Name which they are called by, they 
 trample on his Laws, he has but the Name, not the Pow- 
 er of a King among them. 
 
 The Fafifis dethrone him DoBrinally^ thefe VraBtcaUy, 
 Let us walk worthy of Chriftj perfeding Holinefs in the 
 Fear of the Lord, that the Name of Chrifi may be glo- 
 rified in U5, as it is in them that live holily. Thus muft 
 w/e live a Spiritual and Angelical Life, in Adoring and 
 Praifing of God, and Jefus Chrift the Redeemer. 
 
 A^ 
 
 SECT. III. 
 
 S the Angels are adlive in Adoring and Praifing 
 God, fo in {ervwg him, in doing what he com- 
 mands them to do. How they are Servants of God's Pro- 
 vidence in this World, and do minifter to God, and Jc:(us 
 Chrilt the Redeemer, for the good of Men, more efpe- 
 cially of the Faithful Servants of Chrift, has been largely 
 fet forth, in the foregoing Difcourfe : Now let us review 
 what hath been faid of this, and confider it more through- 
 ly, and we ihall difcover feveral things in the courfe of 
 their Miniftry, very worthy to be copied out by us in 
 our Lives. The things I purpofe to infiR upon are thefe. 
 Humility ^ Patience, Charity, Integrity, Zeal^ Cor»ftar,cy. 
 Mr. BalU I will begin with Humility, which (as one (ays) is the 
 
 firf^, fecond and third thing in a Chriilian Life, it muli 
 go before, accompany, and follow all our Adions. 'Tis a 
 
 fingulai 
 
their Nature^ O^ce and Minijiry. 303 
 
 fingular Ornament to be put on whatever a ChiifHan Is a 
 
 doing. Be cioatbed with Humility. Oti.er Virtues iole ' ^^^ 5 *)• 
 
 thtir Beauty, it this be vvantin^/ Chrift commends this ^*"^" ^ '^* 
 
 in his own Life, as elpecially to be imitated by us, Learn 
 
 of me for I am meik and lowly. And the Apollle tells us, 
 
 that tor hii humbling himfelt even unto Death, God highly phil. 2. g, j. 
 
 exalted birfj. To be humble, lowly and condefcendmg, 
 
 makes a Man's Converlation very pleafing and acceprabb 
 
 both CO God and Men. Therefore the Apoflie earnellly 
 
 prefius if. xVitfid not high th'mgt^ but cortdejctnci to mtn cf h-w R-.ni 12. i5. 
 
 e^ate. 
 
 There are different Eibtes and Conditions of Men here 
 in this Woild, iome are rich, fbme poor, foii-ie bond, 
 Ibme free, ibnie high, (ome low. Thele Civil Difiin- 
 dions or Differences are not wholly to be difregarded. 
 Religion does not take away all Conilderation of them, 
 but it does leffen the regard of them in certain cafes, ic 
 judges them to be fuch little things as are not to be flood 
 upon, when we have any good before us to be done. 
 
 The Difciples of Chrift while they were yet but No- 
 vices in Cfiridianity^ wonder'd to fee their Mafter dif- 
 courfing flngly with a poor Sam^ritane Woman. They Joh. 4. 27. 
 counted it was a thing beneath him : 
 But we fee he would not fland upon E>xo,uf'Jvj««. i yn. 5 5- SignK. 
 
 luch a Point, when he had an Oppor- J,""°^^^^ j ;^^^'' °''f^"*- J^ ^^^ 
 
 c x^ . I r I 1 r Knors as delicate curious^'omei 
 
 tunny of domg her Soul good. Let ufc to do of ribbons to adorn thdr 
 
 proud Flefll think what it will to the Heads or B)dic5. As if Humility 
 contrary, it is a noble, graceful, and were the Omjment of every Grace, 
 well- becoming thing for Perfons of fu- ^''"^^'^ -/-Vk.t« fum .a v.^.v^a^ 
 periOLir Quality to be lowly and con- ^>;j^, live ornari cAin Efich^^mo^ 
 defcending, to (loop fometimes to Fa- Oat. cin 
 miliarity with Perfons much beneath 
 them, and to put their hands to any inferiour Work^ when 
 need requlreth it. 
 
 It is fiid of yllphofjfus (a King not very well liked of by 
 fome) that when he (aw a poor Man pulling his Beall 
 cut of a Ditch, he put his hand to help him, after which 
 his Subjeds ever loved him much the better. We read, 
 Rom, 12. 16. Condejcend to men of Iomj eflate. Others 
 aanllate it, Stoop to thtntrs low, and mean. This accords 
 
 beXl 
 
504 ^ Difcourfe of Angels^ 
 
 befl with the Words immediately foregoinpi, Mnd not 
 high things^ v-iv^xd dhhti toI^ -mr-^.p^.^y why not the fame Gen-- 
 der with v-lv^xd ? And fo 'tis, Mind not high things, but 
 condcfcend or ftoop to low things, /. e. Any mean, inte- 
 riour Offices, when others Neceffities calU for the fame. 
 
 How much are mortal men beneath the Blefled Angels I 
 Yet are they hufy at work with them, and for them. 
 There is no Offic? fo mean but Angels are ready to un- 
 dertake ir, when their help is needed. They will vifit 
 poor Cottages, and nafty Prifons, and Dungeon?. They 
 will attend upon the pooreft Beggars, as they did on La- 
 z,arus. Our proud hearts will be apt to fugged to us in 
 many Cafes, 'tis unbefeeming our Quality, to do fo, or fo. 
 But if Angels count not fuch Works beneath them, why 
 ftould we ? 
 
 Oh let us learn from Angels to ferve one another in 
 
 Gal. $. 15. Love. Brethren ("fays ihe Apoftle) ye have been called un^ 
 to Liberty y only ufe not Liberty, for an occafion to the Flejh^ but 
 by Love ferve one another. He that is not bound to ferve 
 by any Civil tye, may be by Charity obliged : Tho' he 
 be not bound to men, yet may he be to God. We are 
 
 2 Cor. 4. 5. your Servants ("fays ?aul) for Jefusfake. Taul was no Ser- 
 vant, but a Free man, he was born 1 Free man, and was 
 well bred ; yet, hear what he f^ys, Jho^ 1 am free from 
 aU men, yet have I made my felf a Servant unto all men^ that 
 I might gain the more. Being a Free man by Birth, and 
 Privilege, he became a Servant of Choic". 
 
 Nor fhould any count this a Difparagement, for Angels 
 condefcend more than fo. But enough of this here, ha- 
 ving faid fomewhat of it before. 
 
 S E C T. IV. 
 
 ANother thing in the Angels which we are to imitate 
 is Taitence, and long /offering : Bearing with, and 
 forbearing one another. 
 
 We mult expcdfometimes to meet with that which is 
 
 provoking from (uch as we have to do with here, even 
 
 from (uch as need our help. But what fays the Apoflle? 
 
 Rom. 12. 21. Be not overcome of evjl^ hnl overcome evil with good. Bs 
 
 kind 
 
their Nainre^ Office and Minijiry. 50^ 
 
 kind eve to anotbtr^ tender hearted^ forgiving one another ^ even 
 as God for Chrtfi^s fake bath forgiven yen. And again, Tut ^P^- 4- ^'• 
 on therefore {as the EleB of Godj Holy, and Beloved) Bowels 
 ofmercy^ kindnefi^ bumblemfi of mmd^ meeknejj, long-fi^ffer-^^'^' ^ '"»'>• 
 $ngy forbearing one another^ and forgiving one another ^ &c. 
 This is becoming Chriilians ; And it ihould make us like 
 a patient forbearing Temper the better, becaufe Angels 
 are (uch fignal Examples of ic. We cannot think Pa- 
 tience to be Pufillanimity (as (bme proud Spirits do) when 
 thole Heavenly Spirits are Patterns of it. 
 
 How unkind, how froward and peeviih do the Holy 
 Angels find fintul Mortals, when they have to do with 
 them, and yet they leave them not but bear with them. 
 When the Angels came to deliver Lot and his Wife and 
 Family from the Flames that were to deftroj 5f?^ow, how 
 did they linger, till thofe beneficent Spirits were fain to 
 lay hands on them, and forcibly bring them forth of the Gen. i^ \6. 
 City. 
 
 Hagar took an ill courfe, when in a pet (he ran away 
 from her Mifirefs. Such Irregularities muft needs be di- 
 Ifafteful to their Holy Angels, yet even then an Angel Gen. \6. 7 
 kindly vifited her, 
 
 Ijhmael had done very naughtily in mocking of Ifaav, 
 yet prefently thereupon an Angel came to relieve him in gcd. 21. 
 his Extremity. 
 
 How rebellious were the Ifraelttes in the Wildernefs ? 
 And yet the Angels provided them Manna then, daily. 
 
 Y-ea, how full of abominable Wickednefs is the whole 
 World r And yet the Angels are ftill bufy in it for the good 
 of it. as Servants of Gods Providence. 'Tis (I confels) as 
 Servants of God's Providence that Angels manage things 
 here, he has not delivered up the Government of the World 
 to them, tho' he ufts them in it : And 'tis, I think, a good 
 realbn that one gives why God commits not the Difpolal 
 of all things intirely to Angels, namely, '' That we can Mr. Chxmocl^. 
 '^ fcarcely think their finite Nature capable of fo much 
 '^ Goodnels, as to bear the innumerable Debaucheries, 
 ** Viilanies, Blafphemies, vented in one Year, one Week, 
 **• one Day, one Hour throughout the World. 
 
 R r Their 
 
306 A Difconrfe of An^els^ 
 
 Thwr Tj^A for their Creator would likely move f fiem 
 to greater and more fpeedy Severicy, than is now i](ed. 
 Wherefore Jniinite Goodnels Oill holds the Htini in his 
 own hand, and gives the Angels Inftrudions what to do, 
 when to fifike and when to fpare, and they execute his 
 Commands moO pundually : But their Patience muft 
 needs be much exercifed while they have to do with fo 
 very many wicked ones. 
 
 One (ays, *^ The Angels ore ofren with us asPhyfjcians 
 '' are with thofe that have fiUhy Ulcers, they ftop their 
 '' Ncfes and adminifler the Medicine: So do they. Our 
 " Si^b extremely offend them, as they do God/ yet their 
 ** Obedience to God^ and Love to us, keeps tfaemflea- 
 " diiy to us. 
 
 Oh let us learn more Tendernefs towards others ! Lee 
 us not be eafily provoked, but flow to Anger. Lee us 
 deal with men not aiway as they delerve, but rather as 
 they need, for (o the Angels do. 
 
 A 
 
 S E C T. V. 
 
 Third Virtue which we fiiould learn the exercife of 
 from Angels is Charity, Angels aie ever at work 
 for us, they are Guarding of U5, Purveying for usj Teach- 
 ing, Admonidiing, Comforting. They ceaie not to be 
 relieving, and affiftingofus, lome way or other, they are 
 ever doing us good : So that we have in them an excellent 
 Pattern for bur Charity* The Apoftle Jobnx.\\^t breaths 
 nothing elfe alnioft, but Love in hisEpiflles, does in a 
 few words, dir&ft the Exercife of it. Myhttk CbtUreny 
 1 Joh. 2. 18. ^^^ "^ '^^^ ^^'^^ ^^ Word^ neither in Tongue^ hut in Deed and m 
 Truth. Not tn IVord^ that is, not only in Word. 'Tis a 
 barren Charity that yields nothing but good Word?, fair 
 and pitying Speeches : It hath little Power, if it can com* 
 mand the Tongue only and not the hand. To love there* 
 fore in Word and Tongue is not enough. Well, How 
 then muft we love? Why it muft be l^^yw ^ rtXHO^V, i. e.- 
 In Deed, or Work, and in Truth. That is, with Hand, 
 and Heart. Let us love others, ^yu in Works and Deeds. 
 Let us exprefi our Love in cheerful Beneficence, doing 
 
 . all. 
 
their Nature^ Office atid Minijiry, :^oy 
 
 A\ the good we can for others : Feeding the hungry, 
 Cioathiog the nAked, Helping the diltreircd, Vififingche 
 Fatlieriels and Widow. To do good, and ^mtxu?j:£a'e, for- 
 get not (lays the Apoille) ^cr with jucb Sacrifices God u "Wtll 
 pleajed. Read and conhder what the Apoftic James fdth. 
 Chap. 2. IS", 16. If a Brother or Stflvr be naked f and defittute 
 of daily foody and one of you fay unto them d'.part in peace j he 
 y§u warmed^ and filled ^ notwithfianding you give ihcvi no: 
 thofe things that are needful to the Uody^ "wLtit dnb it profit 1 
 This is to love in Word only. Whojocver hath this Wcrlds 
 good^ and [eeih hts Brother hath need^ and jhntttlj up hu Bow- i Joh. ^. 17, 
 els of Compajfion from hm^ ii.. Apolllc fays, Ht bath not 
 the Love of God in him. G jcl v:c:i!"ows more upon lome 
 than upon others, that they may [i.c an advantage ot 
 attaining ths Honour of imirating his Beneficence. We 
 mult not monopoh'zs Gods Goodnels ro o.r Icl'/es, eat* 
 ing our Morlels alone. The ApoIHe compiains ot it as a 
 great indecorum that all, that is, the Gjne.alitv, fought thetr 
 own things. They minded their private advantag^js, ca« Phil 2. 11 
 ring little what became of others. Angels Imploymenc 
 is a Miniftry for Men. Let us affed: to be like unto 
 them. 
 
 Are they our Guardians, Let us be Guardians one to 
 another, every one ersdeavouring to defend the Names, 
 Eftate?, and Perfons of orhers all we can. Open thy mouth Pr^^- ?i- 8 f . 
 for the dumby tn the canfe of all fuch as are appointed to de- 
 ftruHton (fays Solomm) Plead the Caufe of the poor and 
 needy. 
 
 Are they (viz, the Angels j Purveyors for us.^ Let us 
 deal our Bread to the Hungry, and bring the poor ihat is 
 caft out into our Houfes, and when we fee the Naked ^^«' 58. 7. 
 cover him, and not hide our felves from our own Flefh. 
 Do they teach and tutor us, excite us to our Duty, keep 
 us from finning, comfort us in our Sufferings ? Lee us do 
 the like for others. Let our Lips be alway dropping Ibme 
 good thing. Confider one another to provoke one ano- 
 ther to love and good Works, Warn thole that are un- 
 ruly, comfort the feeble minded, fupport the weak. 
 There is Charity exercifed towards mens Souls, ^s well 
 as their Bodies, and the Angels Miniltry extends to both, 
 
 Rr 2 as 
 
o 
 
 8 A DifcoHtfe of Angels^ 
 
 as has hztu plentifully (hewed. Thus we fliould love 2s 
 Angels do, ^y(p in Work. And (o we muft alfo rtXw9«A 
 Rom. 12. ^. jfj XiQth. Let Love be without Dtffimulation ffays che Apo- 
 Itle) AvvTny^^zi. Let it not be a mere piece of Pageantry^ 
 a Flouriih, and ftew, to get us Credit, but let it be 
 hearty and unfeigned. The Greek Word is render'd un- 
 feigned, in i Pef, i. 22. where is mentioned of unfeigned 
 Love of the Brethren. Defign not your own Praireor 
 Profit. 
 
 FirBy Let it not be to be (i^n of Men, So our Saviour 
 I*ktr. ^. ?,4 Chrilt teaches touching Alms. When tkou ilo[t Alms^ let 
 not thy left band know what thy right band dctb^ that thine 
 Alms way he tn Jccrct. Angels do ail their good turns (or- 
 dinarily) in an invifibie way, they do all unfeen, they 
 feek not their own Praife, but our Profit. In Ezektel's 
 Eick. I. 8. Vifion, they are reprefented as having the hands of a 
 Man, but their hands were under their Wings. Angels 
 A<5t ions are feen, but not their hands: Tnefe thej pur- 
 pofely conceal, keeping them under their Wings. So do 
 they conceal their Names too. We find not the Names 
 of above Two Angels in all the Word of God. An3 
 when Manoah would have known the Angels Name that 
 appeared to him, he refufed to tell him, Jttdg. 13.17, 18. 
 
 Our Saviour Chrift fays, Let your hgbt jo fiine before 
 men, that they may [ee your good -works. He doth not lay, 
 that they may fee }ou, but that they may fee your Works. 
 We fhould make our Works vifible and notable, but not 
 our felves, fo do the Bleffed Angel?. 
 
 Again in your Ads of Beneficence, defign not any ad- 
 vantage to your felves. Some are liberal in hope of an 
 anfwcrable Requital, expecting as much again. Hear 
 what Counfel Chrift gives touching Invitations, 'tis as ap- 
 - , plicable to all Ads of Beneficence. When thou makejt a 
 
 Dinner^ or a Supper^ call not thy Frtends^ nor thy Brethren, 
 nstther thy kin/men, nor thy rich neighbours, left they alfo bid 
 thee again, and a recomptnce be made thee. We mult not 
 make Merchandize and Traffick of our Charity. Angels 
 well know poor Mortals can make them no Requital for 
 the good Offices they do them, and yet are thev molt li- 
 beral of them. Let our Charity be like their?. 
 
 SECT, 
 
their NatHre^ Office and Minijiry. 309 
 
 SECT. VI. 
 
 ANother thing that ws may learn from Angels, yshte- 
 gTt!)^ Univerfaltty ^^Vid Punclualnefi ofob(dimce to God 5 
 Commands. They keep precifely to their Inltrucftion?, and 
 fail not to (sc about and do whatever God puts them upon. 
 The Pfahiiilt lays. They are Minilters of his that do his 
 Pleafure. Tbey do bis Commandments hearkening to the voice ^^*^ *-3 2-» 
 of his words. They never difpute any of his Orders, what ''" 
 he bids them do, they difparch without delaying or d-- 
 muning at all, let the Service b^ what it will. Oh that 
 there were in us fuch an Heart, to follow the Lord faily, 
 as 'tis (did CaUl^ did. But we are for fome Work, and not ^^mb. 14. 2^ 
 for other fome : We are for ealy, honourable, gainful, 
 fafe work, but not for laborious, painful, expenfjve, and 
 (uch as expofes to danger, or difgrace : This will not (o 
 eafily go down with us. 
 
 Epbraim was for treading out ih? Corn, but not for 
 plowing, as the Lord (ays, by the Prophet H:{ta. Epbratm '^^^' >^" *»• 
 /; an Hetfer that a taught, and kvetb to tread out the Corn, 
 &c. And why fo ? Why the Ox or Heifer that treads out 
 Corn, was not to be muzzled, but might take its mcu^h 
 iuU when it lifted while in that work: But it was r>ot (a 
 in Plowing, there was no biting. When our Saviour 
 Chrifl faid to the young Man, Go fill all thou baji-, ^nd^'^^' ij.2r,22- 
 give to the Foor^ be went away forrowful, for he ba.d great 
 fojjeffions. This is (hameful patching with God, 1 confefe 
 the holy Angels have here great advantage of U5. No Work 
 is painful ro them, they do all with eale, nor do they fuffer 
 any damage or lofs by any Service they perform. They 
 have no Incereft of theirs that may b^ prejuciced one jot 
 by their auendaiice on th;;ir Work : Bat 'tis otherwKe 
 with us. Some VVorks that are enjoin'd us, cannot be 
 done without Pain and Trouble in &^Q Flefli, and we 
 may (uffer much for well-doing, we may fuffer in our 
 Names, in our ElUtes, in our Perlon?. Wherefore our 
 Saviour Chriii fays, thst he that wiil f-^-ilow him muft^ 
 deny himleU^ and cake up his Crols. 
 
 Whethej' 
 
210 ^ Difcourfe of Angehy 
 
 Whether it may be faid that Angels exercife a kind oi 
 Self-denial in fome of their Miniltries to mortal Men^ 
 even in fuch as are (b much beneath them, or feem to be, 
 I ftiall not difpute : 'Tis but improperly they can be fakf 
 to do foj and when they do, 'tis without any piin or lofs 
 to them. But to our Flefli, or outward Man, there is a 
 real Burthenfomnefs in fuch Ads of Self-denial as we arc 
 Ibmetimes called to. Yet I nuy fty alfo, that they are 
 all the while, eafy and grateful to the Spirit, fo far as 
 'tis renewed, even as the Angels Work is to them. The 
 Spirit indeed is ready (fays Chrift ) hut the Flejh ts weak. 
 The Flefh is weak and weary, is pain'd and tir'd, this 
 cannot be helpti but let it be fo, while the Spirit yields 
 not at all, we keep our Innocency. But when the Spi- 
 rit becomes weary, and unwilling, and withdraws from 
 any commanded Service, this is highly culpable. 
 
 A Man can never juftify his Obedience to God, unlefi 
 Pfil 119. 1 '^ ^^ univerfal. Then (fays Da'vid) Jhall I mt be afljatKeJ, 
 when I have reffeU: to all thy commandments. Such an in- 
 different Refped do Angels carry to all God's Commands. 
 The Reafon they have for doing is their great Mafter's 
 Will, and where this is the reafon of doing, one thing 
 will be done as well as another. If we do fome things 
 commanded, ani not other fome, as we lift, we do not 
 God's Will but our own^ and ferve not God, but our 
 felveg. 
 
 Indeed, fo far as the Love of God is perfe<5led in us, 
 God's Will and ours, are in all things one, and the fame. 
 And the Angels Wills ever are fb. And 'tis not fo much 
 an external Law that moves them, as a moff free Prin- 
 ciple within, even their own Nature, and they do all they 
 do with Pleafure, and of Choice, as feeing it good fo to 
 do. And this is that more excellent -way which the Apolllc 
 would fhcw the Gorinthiam, i Cor. 12. jr. 
 
 Now when this Internal Principle moveth a Chriflian 
 to adion, nothing that is commanded will be declined^ 
 for he will fee the fame Goodnefs in all that is command- 
 ed, which will move him to chufe to obey ,* and in obey- 
 ing, he will do his own Will as well as God's. The Spi- 
 rit of that holy Man of God, was in a more than ordi- 
 
 fiary 
 
their Nature^ O^ce and Mirtijiry. 3 1 1 
 
 nary Elevation, thnt prayed, Fir,t ^uolnnrof mea Dowine. 
 Let mv Will be done Lord. What was God's Will, was 
 his Willalfo. 
 
 Thus to lerve God in Univerfal Obedience, of fee 
 Choice, is to do God's Will on Earth as it is done in Hea- 
 ven, for which Chrill teaches us to pray, and at which 
 we Ihould be aiming. 
 
 SECT. vir. 
 
 TFIE Fifth Particular imitable in thofe Miniflring 
 Spirits, is their Zejl and Dtligefice. The Apoflle 
 would have Chriflians not to bejlotbful m bufinefi, but ftr- ^^^* 12. u. 
 vent in Spirit^ ftrving the Lord, oKyt\^^, which we render 
 (lotbful, fignifies one that is a Loiterer, that makes no haft 
 to difpatch Bufinefs. l^kw fignifies boiling hot : one that is 
 loin Spirit, will not loiter and linger, but be diligent 
 and expeditious. Of Jpollos it is faid, that being fervent A^* ^S« 2$, 
 w Spirit, he taught diligently the things of the Lord. 
 
 The Angels are called Seraphims^ from burning heat : 
 And the Plklmifl fays. He wade his Minijlers aflammg 
 fire\ which may be faid of Angels, both for the Ardency 
 of their Love and Zeal, and for their Agtlity and Quick- 
 nefs in difpatch of Bufineff. 
 
 For the Ardency of their ^f^/, warmth of AfFedion, and 
 invincible Refblution in working. They are intent upon 
 their work, and alway warmly go about it. The Love 
 of God is flaming forth in all they do : Such a Fire is 
 burning in them, as eafily confames and makes riddance 
 of whatever flands in their way. 
 
 With fuch warmth fhould we go about every work of 
 God, not dully and heavily, not with Hefitancy and a 
 divided Heart, but with Hearts fully fee to do it : So fhould 
 we pray, hear, and do every good work. It is faid of 
 our Saviour Chrift, that in bis Agony be prayed more ear- Luke 22. 44. 
 neflly. Not with a greater Intention of Love to God 
 than at other times (for Chrift received at- the firfi fuch a 
 Fulnefs of all Grace as was uncapable of any further de- 
 grees) but there might be higher Expreflions of his more 
 peife<^ Love and Zeal, at one lime^ thati at another ; 
 
 and 
 
512 ^ Difcourfe of Argels^ 
 
 and ib there were at this time. He was now in an Ago- 
 ny, .md the Evils he had before him nidking more Im- 
 predion on his hum.uie Nacure, he IWcarin^ Drops of 
 Blood, theie were higher Exprefltons of his Earneftnet. 
 Grctius (iys, that in his former Prayer, 'uer. 59, 40. he 
 did hut fall on his Knees, but in this he fell to the Earth 
 on his F.ice, as may be gatheied from the other E'vange- 
 lijfs, Buc tho' Chrifl was not capable of praying with 
 more inward warmth at one time than at another, yet 
 we are ; and Ihould be endeavouring to come as near 
 as we can to chat Pcrfeclion tliac was rtlvvay in him. 
 
 Paal commends Epaphraj for la^^ouring in Prayer fer- 
 vently, d'^wi^iuivo^ c** 7ru? '5^o^gt/;Kt<f, being in a kind of 
 Extafy and Rapture in his Prayers. 
 
 And fo would the Apoftle have Chriftians love one ano- 
 
 ther, UrivMi fervently. The word fignifies with all their 
 
 mi^hr, vehemently. So have fervent Charity among 
 
 I Pet. 4. 8, your felves, dyt^lw \KTivvi an extended or itretched out 
 
 Charity. 
 
 ApoUos in his Preaching (as was noted beforej was ^kcc^ 
 
 AdlsiS. 25. 7w ^nvjjLctVy fervent or boiling hot in Spirit. And fo 
 
 would the Apoitle have Chriftians to be in hearing, ^s- 
 
 Hcb. 2. I. ^lo^yjiotos ^QTi'/Hv to give more earnefi heed. Thus fhould 
 
 Chriftians be in all Exercifes of Godlinefs. 
 Rev. 3. 16. God loves not a Laodicean Temper. He is Tick of their 
 Services, that are neither hot nor cold. 
 
 The Fire muft be kept burning on the Altar. And the 
 Gal. 4, 18. ApofHe fays, *T',s good to be zealoyjl/ affeded alway, in a 
 good thing. Good works are quite marred in doing, when 
 we do them not with warmth. 
 
 Again, Angels are compared to Fire for their Agility 
 and Quicknefs in difpatch of Bufinefs : They loiter and 
 linger not, but are diligent and expeditious. They are 
 Itill going from one work to another, as they finilh them, 
 they are never idle. 
 
 'Tis (aid of the living Creatures in Ez,ektels Vifion, 
 Chap. 1 . 7hat they ran, and returned^ as the appearance of a 
 Flajh of Lightnings ver. 14. By the Living Creatures An- 
 gels are meant, as has been ihewn. Now what can be 
 more quick and fpeedy in Motion than a Flalh of Light- 
 ning ? 
 
theit Nature, Office and Minipy. 3 i 3 
 
 ning ? Tis from one end oi the Heavens to the other m 
 the twinkling of an Eye. 'Tis faid, 'uer, 12. Jbey turned 
 not when th^y went. This Verfe (eems to contradia the 
 other, but it do(h not (o indeed. They went ftreight on 
 their way, nothing could ftop or make them turn back, 
 n >ching could divert them till they had bron^ljc their wo k 
 to an ilTue ; This is the meaning o\^jcr. 12. They turned 
 not when they went, i. e. They went on with their work, 
 -ind with the Speed of Lightning, till they had tinifhed ir : 
 Bac when they returned ro him that lent them, to give 
 an account of their work, and to receive new Commands, 
 and that's the meaning o^ ver. 14. 
 
 Oar Motion in G )d's Service fhould be like the Motion 
 of the Angels, dired and fpeedy. If it be not dired it 
 cannot be as (peedy as it fhould be. No time mull be loft 
 in wandring or roving. Many that do not turn back yet, 
 turn afide, but our work lies to doing all the while we 
 divert to Impertinencies. When Chrift fent forth his Dif 
 ciples, he charged them^ Salute no man by the way, Sach Luke lo, 4. 
 ceremonious Salutations as were in ufe c 1 . ^i m 4 ^ • * 
 among the Ea[iern People, could not pop^j^,, ^^^ fi,^„n, Icvi ^^ftu, 
 
 be without the lofi of much time : For verborc, fed multls percunftatio- 
 as Grotius notes, They were not wont nibns,bonirq; omnibus trahebanmr, 
 to (ilute with a light gefture, or word, °°° ^nc muhis corporis ricxion^ 
 
 , -^iii-i bus, ofcuJis, ampkxibus. Qrot. 
 
 but entertamd one the other with ma- ^ 
 
 ny Cringings, Embraces, and KiffeSj and with feveral 
 QiieiHons, &c. 
 
 Now Ibch Luxuriances of Coiirtefy Chrift forbids, as 
 a wafling of time. His meaning is nor, that he would 
 have them to be uncivil to fuch as they met with, forbear- 
 ing all faluting, but to prefer their Bufmefs before any tri- 
 fling Dlverfions, that fome entertain themfelves with 
 when they meet. 
 
 Oh what little toyi/h things do devour abundance of 
 our Time, that is given us for better Purpofes. 
 
 Some load themfelves with (i^ch a multitude of worldly 
 BuimelTcs, that they have little iclfure for the work of 
 God, and their Souls, cumbering themfelves (as Mary did) 
 with (o many things, that the one thing neceffary cannot 
 fee duly minded. 
 
 S I Others 
 
314 ^ Difcotirfe of Atigels^ S^c. 
 
 Others more idly lofe their time in Sports, in needle/s 
 Vi(its, and unprofitable Tatde. They are pl^} ing when 
 they iliou d be praying. 
 
 Angels a-e ^W^y at their wo k ^ Bur rhefe are feldom 
 at their?. Wrrk out yonr Salvation (lays tiie Apoftlej with 
 fear and trcmllmg. knd give diligence to wake your Calling 
 and Eie&ton fure. A^ain, walk ciTcumJpetilY^ not as fools 
 but as wife J redcemmg the tiwe, ilen^ is a Chriltian's work, 
 which niuft be plyed, md no rimeloih 
 
 Oh how do we linger in Gods work, and put it ofF 
 from time to rime 1 They in Haggai fay^ The time to ^utld 
 Hag. I. 2. ^^^ Lords houfe is not yet come. Tney thouj^ht they might 
 do it better hereafter. 'Twas time to build their own 
 Houfes, but not to build God's yet. God fays, To day^ 3cc. 
 we think to Morrow, or hereafter will ferve the turn. 
 
 Oh Friends! God affeds Speed in his Service. And 
 Angels they are fwift as Eagles, yea as Lightning, they 
 lofe no time, fo neither ihould we, but imitate their 2^al 
 and Diligence. 
 
 SECT. VIII. 
 
 Lafilyj^nn HE Confiancy und Unweariednefs in their Mi- 
 JL niftry fhould be a Pattern for us in ferving 
 God. Tho' they be ever at work, yet are they not in the 
 Oal. 6.^, ieail tired with it. Let us not be weary of well- doings fa>s 
 the Apoftle. If we be weary in our Bodies, yet we ihould 
 not in our Spirits. Some Services will unavoidably tire 
 tho Body, but iuch Wearinefs is none of our Sin, if our 
 Spirits be not tired, but we continue patient in well-doing. 
 Angels are as fielh and lively at the end of a Work as a: 
 the beginning of it, and when they have done it, look 
 out for new Imployment. Their Motion in going forward 
 about their Work, and in returning for new, is (aid to bs 
 as the Appearance of a Fla[h of Ltghtnivg, One Sin hcs 
 Men for another, and they are never weary of that Trade : 
 Why fhould not one Duty fit us for another. 
 
 FINIS, 
 
Books PrinteJ fir, ani Sihl hy Tho, Parkhurft, at the Bible and 
 Three Cru'Ai.s //; Cheap li-.e, mar Alercers L'h-ppJ. 
 
 1. f^Y Though'. I'uhieis f'.r the Moj row, wi'.fi tn Appendix con- 
 V-^ ccriiing tht Iinini'diate dc(ifC of foreknowing ihit gs to come, 
 1. The Redeemers Tears wepi over It.lt Soul.s, m i Treacile on 
 Lukf. 19- 4J , 42- ^'i'^^ =*" ApaerjJix w.'l).Teiri lomcv^ nar is o.cafio- 
 nally diiLOUried corvreroirg the \\n againlt ihe H-A) Gho/\, and hjw 
 God IS faid [O wiilihe Salvation of them that peiilli. 
 
 3. Of Charity in reference to oihcr Alms Cms. 
 
 4. A Sermon directing what we arc to do after a (bid Eriniiiry, 
 whether or no we truly love God. 
 
 5. Two Sermons Preach'd upon rhefe words. Tullyonr [elves t: God. 
 
 6. A Funeral Sermon for Mrs. EJlher Sampfon^ late Wife oi Herry 
 Sampfin Dr. ofPhyfick, who died Nov. 24. 1689. 
 
 7. The Carnalicy of Religious Contention, in Two Sermons, 
 Preached at the Merchant's Ledure in Br?a<ifireet, 
 
 8. A Calm and Sober Enqairy concerning the Po.Tibility of a 
 Trinity in the God- head, in a Letter to a Perfon of Worth ; occa- 
 fioned by the lately Publi(hcd ConfiJerations on the Explications of 
 the Dodrinc of the Trinity. By Dr. iVallis, Dr. Sherlcck, Dr. Cud- 
 worth, &c. Together with cerrain Letters (hitherto unpiibhfhed) 
 formerly written to the Reverend Dr. fj^allij on the fame Subjedl. 
 
 9. A Letter ro a F.-ienJ concerning a Poftfcript to the Defence of 
 Dr. SherlocI{S Notion of the Trinity in Unity, relating to the Calm 
 Enquiry on the fame Subjed. 
 
 10. A View of that pan of the lare Ccnfiderations add reft to RfT. 
 about iheTrinity, which concerns the Sober Enquiry on that Stfbjecfl, 
 
 I f . A Funeral Sermcin on the Death of that pious Gentlewoman 
 Mr. Judeth Hammond, late Wife of the Reverend Mr, George Ham- 
 tncnJ, Minifter of the Gofpel in London. 
 
 11. Mr. B^chard Adams, Funeral Sermon. 
 
 13. Mr. Mat thetv Mead' i. Funeral Sercnon. 
 
 14. The Redeemers Dominion over the Invilible World. Tfaefe 
 Fourteen publifhed by Mr. John Hoir, Miniller of the Gofpel. 
 
 The Fountain of Life open'd, or a Difplay of Chrill in in his Efien- 
 tial Mediatorial Glory ; containing Forty two Sermons on various 
 Texts. Wherein the Interpretation ofour Redemption by Jefus Cbrifl 
 is orderly unfolded, as it was begun, carried on, and hnilhed by his 
 Covenant, Tranfadion, myrterious Incarnation, folemn Call and De- 
 dication, bleffed Offices, deep Abafement and fuperemineot Advance- 
 ment. 
 
 A Treaiife of the Soul of Man, wherein the Divine Original, ex- 
 cellent and immortal Nature of the Soul, are opened ; its Love and 
 InciifiaiioiJ 10 tbe Body, with the neceflity of ir» Separation from i?, 
 
 conHdercit 
 
cottfidered ind improved. Tbe Exiflence, Operiiions atid St::^r« of 
 feparated Souls both in Heaven and Hell immediately after Deatb, 
 ilTerted, difcuired and varioully applied. Divers knotty and difficuic 
 QyeftioDS about departed Souls, both Philofophicarand Theoligical, 
 Itaied and dcrermin'd. 
 
 The Method of brace in bricgliig home the Eternal Redemption, 
 contrived by the Father, acd accoojpliiied by -the Son^ i^ro' the 
 Effedual Application of the Spirit unto God's £iedl, being the Se- 
 cond Part ot Gofpcl Redemption. 
 
 The Divine Condudt or Myftery of Providence, its Being and 
 Efficacy tlferted and viadicatcd : All tbe Methods of Providence 
 in our Courfe of Life open*d, with diredlions how to apply and im- 
 prove them. 
 
 Navigation Spititualiz'd, or a new Compafs for Seamen, con- 
 fifting of Thiity Two Points of pleafani Obfervaiions, profitable 
 Applications, ferious Refiedions, til concluded with fo many fpiri- 
 lual Poems, (^c. 
 
 A Saint indeed, the great Work of a Chriilian. 
 
 A Touchftone of Sincerity, or Signs of Grace, and SympioffiS of 
 fiypocrifie, being the fccond part of the Saint indeed. 
 
 A Token for Motirnersj or Bouodaries for Sorrow for the Deaih 
 of Friends. 
 
 Husbandry Spiriiualiz*d, or the Heavenly ufe of Earthly things. 
 All rhcfe Nine by Mr. John Flavel. 
 
 1. A Plain Method of Catecbifing, with a Preparatory Carecbifm, 
 fliewing that Minifters, Parents, and Matters, ought to be faithful 
 Teachers of the Firfl Principles of tbe Chriftian Dodrine ; and that 
 ihc ignorant, Young and Old, ought lo be diligent Learners of the 
 Firft Principles of the Chrifliao DocSliine, by Thcmas Doolittle M.A. 
 
 ' In compafTion to the Ignorant both YouDg and 0»d. Tbe fourth E- 
 dfiion compared by the Author with his Manufcript. 
 
 2. The Believeis Duty towards the Spirit, and the Spirits Office 
 towards Believers • or a Difcourfe concerning Believers norgricvirg 
 the Spirit, and the Spirits fealing up Believers to the Day of Re- 
 demption : Grounded on Ephef 4. 30. By Henry Hickman, B. D. 
 
 3. Primjtia Syna^ogcg', a Serirson Preacb'd at Ipftvtch, April tbe 
 26. 1 700. at the opening of a new EretSed Meeting-Houfe. By 
 John Fearfax, A. M. 
 
 Sermons Preacb'd before the Society for ^eforwatiin of Manrersf 
 Mr. Bur^eJJes, Mr. Silvefiers^ Mr. Howes^ Mr. Spademans, Mr. Old- 
 field, Mr. Chadrwichj, Mr. Whitlockj, Mr. Barrets, Mr. I^y tiers, Mr. 
 lajlorSj Mr. Har dings. 
 
 A Difcourfe of Spirirual-mindednefs. 
 
 The Do(5Vrineof ibc Trinity. 
 
 Of Mornfication of Sin in Believers. 
 
J' 
 
 A^