OF all Gods Creatures man is the most excellent and noble. With things Inani­mate, we haue a being, and a­boue them Sence, and aboue them Reason.

Mans nature by the hy­postaticall vnion with the second person in the sacred Trinitye is highly exalted aboue all principalityes and powers.

In heauen we shall be [...] as the Angells. Here we doe, and there we shall serue God with them, but in via God hath ordayned them to serue vs.Matt. 22.30. They are all ministring spiritts ordayned for their sakes who are the elect of God. Heb. 1.14.

It is not improbable, that pride was the Angells. [Page 2]sinne. And their sinne was to refuse this service, not to adore the man Christ Iesus, when that decree of the In­carnation was divulged, And let all the Angells of God adore him.

In regard of this same communion an [...] the Apostle calls it Ephes. 1. (but Arith metice we are to vnderstand it so, it is not rhetoricè,) [...], coadvnationem vox denotat, Angelorum & hominum veluti in vnam summam; as Cameron obserues. In re­gard of this communion, we haue with the Angells here, and shall haue with them in the life to come here af­ter, our Church doth yearely celebrate one day, this day that we may instruct, and the people may be instru­cted concerning them.

That we may then doe opus diei in die suo, the worke of the day vpon the day appointed for the worke; the text we are to intreate of, you shall finde psal: 34.7.

The Angell of the Lord encampeth &c.

Wherein we doe obserue, 1. That there is an Angell that doth protect vs, and that by an encamping round a­bout vs, not all in generall, but vs, that feare God, so the text is limited, They doe encampe themselfes about those that seare God and that secondly for their delive­rance, and that is the end they ayme at in it.

The Angell of the Lord encampeth &c.

Semper sunt spiritus, non Angeli, sed quando missi [...]: in Heb: and [...] in Gr: doth signifie a mess­enger, Mal. 3.1. and in this sence our Saviour Iesus Christ al­though the Lord of Angells is called the Angell of the Couenant in Malachi for he was Shilo missus a patre [Page 3]sent with authority as well to meritt as to preach re­conciliation vnto men with God in him.

And likewise the Ministers of the word and Sacra­ments in scripture are called Angells Math: 11.10. Rev. 1.20. for they are missi a filio, Ite in vniuersum mundum, to them (saith the Apostle) is committed the Ministrie of reconciliation merited by him.

And againe know yee not (as saith the Apostle 1. Cor. 6.3.) that we shall Iudge the Angells, where by the Angells we vnderstand the Diuills; for they are missi a Deo sent of God to execute his judgment against the wicked, and for the probation or tryall also of the elect as in the storie of Iob.

Now to distinguish those Angells of whom my text intreates from Men-Angells or ministers as wee doe call them. They are said to be spirits Heb: 1.7. he mak­eth his Angells spirits. And againe to distinguish them from Christ the Lord of Angells they are therefore said to be made, or Created spirits: And to distinguish them from the Angells of darkenesse they are said to be his Angells, Angells of light, Angells of God (in scrip:) by way of excellēcie. The Angell of the Lord it is my text doth speake of, for soe the scripture doth vsually tearme all whatsoeuer is excellent to be of God, because that all excellencie is from God.

1 Now in the generall of protecting Angells, we must needs speake first of the diverse orders or degrees of Angells, that in the second place wee may know of what order or degree those Angells are vnto whom this office of our protection is assigned. And then thirdly we shall enquire whether every one man hath his owne spe­ciall [Page 4]Angell as a Custos or a Guardian Angell to protect him. And fourthly why it so pleased God to vse the Mi­nistrie of Angells when of himselfe he is Almightie; and therefore able, and as willing as able to deliver them that feare him from danger; for he is most mercifull a­gaine vnto all those that put their trust in him. For the first you know how the schoolemen, led on by Dionisius Areopagita who by Valla, Erasmus, and all the learned world, is and was long since branded for a counterfeite, haue sorted the whole heauenly society of Angells into three Hierachies every Hierachie conteyning three orders and every order indefinite although not infinite numbers of Individuall spirits.

The first Hierarchie is of Seraph: Cherub: & Thrones. The second of Dominations, principallities, and powers, the third of vertues, Arch-Angells, Angells. So that the 3 Hierarchies containe nine orders or species or de­grees of Angells. And that it is so they proue it thus.

Distinct and diverse names cannot but argue di­verse and distinct orders, according to the number of names which in scripture are given vnto the Angells; but there are nine names only in scripture giuen vnto the Angells, therefore there can be no lesse, nor may there be more then those nine orders of Angells only, which you haue heard before recited.

Wee will let the proposition passe, but it is giuen, it is not granted,Hieron. l. 2. advers. [...]v. c. 15. for all that, and it shall be giuen, because as Hyerom: speakes, Sine causa est diversitas nominum vbi non est diversitas meritorum. It may seeme strange that wee should reade of Arch-Angells, if there bee no [Page 5]inferiour order or degree or sort of Angells vnder them.

But the assumption failes vtterly to inferre the exact number of nine only. For the Angells are moreover honored in scripture with the name of Elohim, and the sonnes of God in regard of the neere Cōmunion they haue with him. They are also called spirits as readie for to serue him. A flaming fire ardent to loue him,Iob. 38.7. Heb. 1.7. Deut. 4.10. and in regard of vs moreouer they are called watch-men, continually (as my text speakes) encamping them­selues about vs.

To this it's replied, that these we haue now lastly spo­ken of are names in generall giuen vnto all the Angells. True, But is not the name of Angell it selfe a generall name? and why then should they make a distinct order of Angells from the rest?

We doe not deny but that there are diverse orders and degrees of Angells, God is the God of order noe au­thor of Confusion, he doth not approve of ataxie. There is order among all the creatures of God, even in hell it selfe there is some vnrulye order, there is a Prince of darkenesse.

One starre differreth from another in glorye. 1. Cor. 15.40. and there are diverse mansions prepared for the, Elect in heauen, and yet the elect shall be [...] as the Angells be there.Math. 22.3. It is not therefore vnlike but that as the starrs, and as the Saints, the Angells may differ in mensura gloriae, among themselues in degrees of glory, non gaudij though not of ioyes.

But to define (as you heard the schoolemen doe) in particular wherein this same diversitye cōsisteth as if they [Page 6]had come downe from heauen to tell men vpon earth what order was kept there; we say things secret belong vnto the Lord our God, but things revealed, only vnto vs. Or with Saint Hierome dicant qui possunt, lett them say it that can proue it I confesse I doe not know it. Boni Theologi est semper aliquid ignorare. This is ignorantia originaliter invincibilis and therefore not Culpabilis. Why is it Esay. 6.2. that the Angells are there described thus, with one paire of wings they cover their faces, and with an other paire their feete? doubtlesse to teach vs, that we in via are no way able to prye into the nature of the Angells, no nor the Angells in patria into the essence and nature of God, who as he is infinite may not be comprehended by them; they are finite. Difference there is of glory among the Angells, but what that difference is we know not, the schoolemen will tell you if they lye not; and further, of what order and degree those Angells are, which (as my text speakes) doe en­campe themselfes about vs. Which is the 2^d pointe we proposed to intreate of.

To this end they doe distinguish those. 9. orders of Angells wee speake of into 2. generall sorts. Some they make of the privie Chamber, as it were, and some they place in the Lobbye some they tell vs are assistant, and some are ministring spirits. Assistant spirits are such as doe continually reside about and attend vpon the throne of God. Ministring spirits are such as are sent out or imployed on errands in the inferior world.

Now the 4. first orders of seraph: Cher: throanes and dominations they state to be assistant. The 5. later to [Page 7]be Ministring spirits. And yet I take it to be no con­tradiction to say, That the same Angell, at the same time though not in the same respect, is both mini­string and assistant too:Greg. l. 2. Mor: c. 3. faciem patris semper vident for their assistancye & tamen ad nos veniunt for their ministrye. But Saint Paule makes this a meere tale Heb. 1.14. Where he tells vs of the Angells, that they are all ministring spiritts. Omnes sunt administratorii spiritus, Heb. 1.14. & ordina sic literam sayes Hugo Cardinalis vpon that text,) reade it thus. They are all etiam de superiori or­dine of the highest degree ministring spirits sent out and that missione exteriori a Cherub: it was that was sett to keepe the way vnto the tree of life, and a seraphim it was who with a cole in his hand did some times touch the Prophets lippes. Esay. 6.6.

Intelligere autem proprie debemus ea scripturae loca quae sine incommodo sic possunt intelligi, (it is S. August. rule,) wee must vnderstand what the scripture speakes according to the letter of the text, if we find no plaine in convenience of contradiction vnto other places in it.Gen: 3.24.

You haue heard then that there is no order of An­gells (Supposing that there be orders of Angells) exem­pted from encamping as my text speakes, about them that feare God.

The third thing that wee are to intreate of is whe­ther there be one Angell Guardian only or more assign­ed to attend vs, pro singulis generum you must take it.

The Platonists did teach (as I haue read in Proclus) that every man had three special Angells in this kind to attend vpon him.

The 1. was sacer daemon and he had chargde over the reasonable soule, to inspire good thoughts and wholesome councells, and to encline the will of them over whom their chardge was, to performe that which they did suggest for good.

The 2^d was Genius. And he had chardge over the outward life to promote and further them vnto whom he was assigned towards the attaynement of that for­tune indefinitely good or bad vnto which as they spake, the borne was destinate. He therefore that had a good Genius was proverbially sayd to be bene natus; Albae Galinae filius, happy and fortunate in all his actions.

The 3^d was spiritus Professionis and his office it was to helpe and further men in their speciall callings and trades of life. Hence it was that if the profession which men betooke themselves vnto, was also agreeing to the Genius of their nativity or birth, such men (they taught) must needs be excellent and singular in what they did apply themselues vnto, as having both their Genius in­clining, and their spiritus Professionis to helpe them in it, vis vnita fortior. But if any man should attempt a thing; Invita Minerva, contrarie vnto his Genius, doe his spiritus Professionis the best it can, he shall never e­vade rare or excellent therin.

This I haue related, not that I doe aproue it, but that you may see, how that the heathen did know ingene­rall, although they erred in the particular Concerning this doctrine of Angellicall protection we are now to in­treate of. Est Chorus Indigetum mortalibus additus a­gris, that we are protected by the Angells that is true, [Page 9]but whether by one or more that is questioned by more then one.

For sometimes in scripture wee reade of many Angells appointed vnto one man, sometimes of one Angell vnto many men, & sometimes of one Angell vnto one man too.

Gen. 32.1. We reade that Iacob sawe a whole hoste of Angells round about him. And 2. Kings. 6.17. Eli­shaes servant sawe the mountaynes full of horses and fier; full of Angells, about the Prophet.

Againe. We read that an Angell, in the singular was sent to deliuer all Israell (and they were plurall) out of Egipt. And at the seige of Ierusalem by Senacherib, God sent an Angell that slew 185000. of the Assirians their enemyes in one night.

And againe it is not improbable that vnto every one man their is some one particular Angell (pro certo asserrere non Ausum, so Calvin, sententiam magis proba­bilem dicit Zanchius Aquinas noster reformatus) it is not I say improbable but that vnto every particular man is assigned some particular Angell as his Guar­dian and protector.

Our saviour intimates thus much Math: 18.10: their Angells Distinctiue, so the fathers do expound it, be­hould the face of my father which is in heaven. And when S. Peter (whom the disciples thought to haue bin fast enough in Herods prison) came vnto the dore where they were assembled Act. 12.15. they sayd that it was not Peter, but his Angell, and they spake doub­lesse according to the opinion then commonlye re­ceaved in the Church, The Evangelist relates it as ap­proving [Page 10]of it. S. Peter did not after wards reproue them for it. The Iewes are of the opiniō vnto this day; & so are all the auncient fathers of the Christian Church, nor may we but give great reverence vnto their opinions in such things as doe not opugne the rule of fayth, as this doth not.

When as therefore wee cannot denye but that there are many, and must needs graunt that there is one An­gell at the least, assigned to attend, to defend, to protect those that feare God.

The moderne learned doe subscribe vnto Zanchius his conclusion. That ther is one Angell ordinarily as­signed vnto every one man as a Tutor or protector of him in all his waies, via pueritiae, adolescentiae, aetatis vi­rilis, mortis, ab ovo ad malum even from his birth vnto his death. but for our greater confort, as it fared some­time with Iacob and Elisha when many enemies doe bandie themselues against vs, we must beleiue (if wee feare him as they did) God will send whole legions and Hostes of Angells to assist vs. But because God is most mercifull and therefore willing, and Almighty and therfore able of himselfe without any such inter­mediat encamping of Angells to preserue them that feare him: Nor are wee to multiply entityes without necessitye: This doctrine may peradventure seeme to be superfluous; we proposed therefore to answere this obiection in the last place, which wee doe endeauor. thus.

Agents subordinate, we say, may well concurre in the working of one and the same effect. 'Tis God wee [Page 11]graunt that doth protect vs ratione g [...]ber nationis, but by his Angells he doth protect vs ratione executionis, as the Fathers speake.

For looke into my text and it tells you not simplie of any Angell, but of the Angells of the Lord, with an ad­dition, for the Angells performe not this office vnto vs, but as they are sent and enabled for this cause from God. They encampe not of themselues but where their emperour commandeth them.

Agens per mediū est minus efficax in agendo, you may tell me that an agent working by some intermediate meanes and not immediatly or by it selfe is lesse power­full for the effect. Sivtatur medio propter necessitatem. 'Tis true (we say) if he doe vse that meanes as of neces­sitie; But the omnipotency of God needeth not therein the ministrie of Angells. God by his power can of him­selfe protect his seruants without the meanes of any of his Creatures, he can arme the meanest of them with sufficient strenght to free them from the greatest dan­gers

1 But to expresse his singular loue, his favour, and care over them that feare him, Angells must not be ex­empted from this imployment.

2 It is a glory and honour vnto them that they should be imployed in their Creators service.

3 It makes moreouer for the order and beautie of the world that things superior lesse subiect to mutation and to change should gouerne and rule the inferior world more pliable to alterations. I will heare the hea­vens saith God Hos: 2.22. and the heauens shall heare the earth

And againe for our comfort when peradventure (as Iacob travailing to Haran) we are desolate and har­bourlesse, forsaken and left of all, yet open we but then the eie of faith, and wee shall see as he did, the Angells of God ascending, and descending, as ready to goe, and to returne with vs, and God himselfe stand­ing aboue the ladder,Luke. 12.7. Luk. 21.18. by whose guidance the course of all our life is ordered to a haire; for they are num­bred, and not one of them can fall without his privi­tie and knowledge.

This of the Angell protecting. The 2. particuler in the first generall, concernes, the manner how the Angells doe protect vs, and that is by encamping them­selues, and that round about vs, as my text speakes.

This their castrametation, their encamping, or pitching of their tents about vs, must needs implie, that there are enemies alwaies ready to assault vs and that the holy Angells are alwaies ready to defend vs, and that our life is but militia a warefare vpon earth.

The Devill as a roaring lion goes about night and daie seeking whom he may devour.1 Pet. 5.8. And the Angell of the Lord (saith my text) encampeth, round about them that feare him, the devill cannot harme them, for the Angells doe excell in strength. Psa. 103.

Seven Devills may assault thee; aswell as Mary Mag­dalen, yet feare them not, feare God, and his Angell shall giue thee deliuerance from them. Magna satanae potentia est, sed sub Dei omnipotentia est. For behold [Page 13]they are bound and they are bound, in chaines, so that they may not doe all that they can doe, neither can they doe, all that they would doe,Iob. 26. facit quod potest Diabolus Deo permittente, quod potest non facit deo prohibente.

But shall wee stand still, and bee spectators only,Gen. 1.26. Gal. 1.2. 2. Cor. 5.20. 1. Cor. 1.30. whilest the Angells doe thus bestirre themselues about vs? He who made vs by his owne power, and hath re­deemed vs by his owne most precious blood, and iusti­fied vs by his owne free grace; he will not saue vs, with­out our owne good workes, Deus vult hoc esse propter hoc, sed non propter hoc vult hoc esse.

We must arme our selues, put on the whole armor of God, as it is described Ephes: 6. and being armed, wee must not flie, but stand to it, stand stedfast in the faith we must, and we must not stand idle, noe, we must re­sist the Diuill Iames. 4.7. and then shall the Angell of the Lord assist vs, and God himselfe (the fight being ended) crowne vs, vincenti dabitur Corona.

This of the manner how they protect vs. The 3. thing we proposed to intreate of, is who they are that are protected by the Angells, Those are they that feare God as my text speakes.

There is a filiall, and a servile feare, the one is the guift of the spirit, arising from the loue of God, the other is of our owne corrupted nature, arising from the guilt of sinne. The one respecteth or looketh vpon God, as a Father, the other as a judge, a good man feareth to offend God, and a bad man when he hath offended feareth to be punished of God. The Angell [Page 14]of the Lord encamping round about them that feare him, bidds vs not feare him with any servill feare, for they encampe themselves about vs for our deliverance from evills. But that same filiall feare, must needs re­maine in all them about whom the Angells may en­campe themselues. The Angell of the Lord therefore (saith my text) encampeth round about them that scare him.

Here, the schooles dispute 1. whether those that doe not feare God, haue not their Angells to protect them, & againe whether those that doe feare God, are alwaies attended by their Angells.

To the 1. they answere, that the wicked, those that are most wicked, and they doe instance even in Anti-Christ himselfe, haue notwithstanding their Angell Guardians with them.

1 To with-hould their malice, that they become not so extreamely wicked, and evill, as otherwise they would be. 2. in curbing or bridling in, the power of the Divill, that he doth not instantly as they for their wickednesse deserue, and he for his malice doth desire destroy them. But were it so, yet we shall find, that e­ven this protection of the wicked by the Angells doth most strongly reflect vpon the Godly.

For doubtlesse, it cannot be supposed, that the ma­lice of the wicked is restrayned, that they should not be wicked, but that they by their wickednesse should not too much annoye the elect of God. Did the Angell doe you thinke, keepe Balaam that he should not curse Isra­el, because he should not curse? no it was because he [Page 15]should not curse Israel only. Nor is it againe for their owne sake, that the Divill hath not at all times power to confound the wicked. No, but be­cause it pleaseth God to continue them, as he did the Cananites in Israel, to exercise the patience of his E­lect,Apoc. 2.10. and for the greater glory which shall be giuen vnto them that overcome.

The 2. doubt respects those that doe feare God themselues, for whereas [...], the best of man fal­leth not once but seauen times, not in a yeere, but in a day, so that the feare of God is not alwaies before their eies, quoad actum, who yet quoad habitum wee cannot say but that they doe feare God. The question is, whether at such times, the Angells doe still con­tinue, or else, forgoe their charge.

1 They doe never leaue to preserue our life from the malice of the Divill, and from those many casuall dangers, wee are daiely subiect to, and every man a­liue, hath had often experience of.

But sometimes, it pleaseth God to withdraw them from vs: so that we fall then, either in malum Culpae by sinne, or in malum poenae for sinne; then they doe leaue vs, but they doe not then forsake vs.

They stand aloofe of, when we fall, but presently they come in againe to take vs vp. When we sinne, they are at hand, to moue vs to repentance; for though they hate our sinnes, yet they doe loue our soules; Nor can the divills malice be so intense to harme vs, as is their loue to helpe vs. Night and day he travaileth, to effect his ends and the holye Angells, doe continually en­campe [Page 16]themselfes about vs, to defend vs from them. The Angell of the Lordencāpeth, as noting a pērpetuall be­ing of them in the presēt, for our deliverāce from them. And that is the last thing we proposed to intreat of.

This deliverance, which Gods holy Angells doe afford vnto vs, respecteth either the body, or the soule. For the body, we read that they doe fight for vs, and drive our enemyes backe from vs Apoc: 12.7. Dan. 10.19.

Somtimes againe, by way of rescue, they take vs from them, when we are overtaken with them; so did they de­liver Lot out of Sodome, and Peter out of Prison.

Sometimes, as Daniel in the Lions denne, and the three Children in the fierie fornace, they doe preserve vs from evill, although wee live even in the midest of e­vills. The one was preserved from the power of the Lions, though in the Lions denne. The other from the power of the fire, though in a firie surnace. And some­tims as they dealt with Theodorus in Socrates, (of whom you may reade also in Theodoret,) and S. Paule in the perill of shipwracke, and Iacob in his going and returne­ing from Mesopotamia, they are with vs in trouble to comfort and to assist vs. Theodorus though he sweat for it If that same sweat be wiped of with an Angells hand­kercheif, will seeme rather a pleasure then a paine vnto him. So for the body. As for the soule they doe per­swade the will mediante illuminatione, by illumining the minde, and that mediante phantasia by suggesting good thoughts, and wholsome councells, suggerunt bo­num non ingerunt, hortantur ad bonum non creant so they instructed Dan. 8.15. the Apostles Acts. Dainel. 1.10. S^t Iohn Apoc. 19.10.

And sometimes againe though not immediatlye and by themselues,Soc. l. 20. c. 19. Theod l. 3.19. yet by the ministrie of men they deale thus kindely with vs for our soules health.

It was an Angell that did send Philip to instruct Candaces Eunuch Acts. 8. It was an Angell that advised Cornelius to send for Peter to preach vnto him Acts. 10. It was their Angell, (so the text tells vs) that called forth Paul to preach the gospell in Macedonia Acts. 16.

So is God good vnto vs thus to ordaine such noble and excellent creatures to attend vppon vs, creatures spirituall to attend on mortall, innocent on sinfull, the most glorious and excellent creatures vpon men made of no better mold then dust.

They doe attende vpon vs, and they doe see all our most secrete actions: tu autem audes illo Angelo custo­de presente, quod me presente non auderes?

As they reioyce at our weldoings, so are they ag­greeved at out sinnes, tanquam Apes fumo, as bees by smoake, so are they driven from vs by them.

When we will not attende their holy councells, but cōtradict & thwart their good advisemēts, then when they cannot further vs in good: Their whole endea­vour (as before I sayd) is that we become not so extreā ­ly wicked as of our selues without them we should be.

Lord what is man, ADAM made of earth that thou art thus mindfull of him or ENOSH the miserable sonne of man that thou so regardest him.

To God be Glorye. &c.