Two sermons The angell guardian. The light enlightening. Preached by Iohn Bayly ...

PSAL. 34.7. The Angell of the Lord encampeth round about them that feare him and delivereth them.

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 〈 in non-Latin alphabet 〉 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. 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 〈 in non-Latin alphabet 〉 the Apoſtle calls it Epheſ. 1. (but Arith metice we are to vnderſtand it ſo, it is not rhetoricè,) 〈 in non-Latin alphabet 〉 , 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 non-Latin alphabet 〉 : in Heb: and 〈 in non-Latin alphabet 〉 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 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 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 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 〈 in non-Latin alphabet 〉 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 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 2d 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 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 2d 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 3d 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, 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 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 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

Aſtra regunt homines & regit aſtra Deus. The ſtarres rule men and God rules them.

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 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 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 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 〈 in non-Latin alphabet 〉 , 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 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. St 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.

FINIS.