TWO SERMONS THE ANGEL GUARDIAN. THE LIGHT ENLIGHTENING. PREACHED BY JOHN BAYLY ONE OF HIS MAJESTY'S CHAPLAINS, GUARDIAN of Chrrists' Hospital in Ruthyn, and sometimes Fellow of Exeter Coll. Oxon. AC: OX SA PI ET FELICI printer's device of John Litchfield, incorporating the arms of Oxford University (apparently not in McKerrow as such) AT OXFORD, Printed by john Lichfield Printer to the Famous University, A. D. 1630. TO THE RIGHT REVEREND FATHER IN GOD, LEWES Lord Bishop of Bangor. THe Angel of God which hath hitherto protected your Lordship from many most known and imminent dangers, tarry round about you and still deliver you. I am the eldest son of your body, this is the eldest birth of my mind. By you I have been consecrated unto God's service, and do consecrate this mine again by you unto his glory and the Churches good. From my Chamber in Exon Coll. Novemb. 6. Anno Dom. 1630. Your Son in all obedience to be commanded. JOHN BAYLY. PSAL. 34.7. The Angel of the Lord encampeth round about them that fear him and delivereth them. OF all God's Creatures man is the most excellent and noble. With things Inanimate, we have a being, and above them Sense, and above them Reason. Man's nature by the hypostatical union with the second person in the sacred Trinitye is highly exalted above all principalityes and powers. In heaven we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Angels. Here we do, and there we shall serve God with them, but in via God hath ordained them to serve us. Matt. 22.30. They are all ministering spirits ordained for their sakes who are the elect of God. Heb. 1.14. It is not improbable, that pride was the Angels. sin. And their sin was to refuse this service, not to adore the man Christ jesus, when that decree of the Incarnation was divulged, And let all the Angels of God adore him. In regard of this same communion an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle calls it Ephes. 1. (but Arith metice we are to understand it so, it is not rhetoricè,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, coadunationem vox denotat, Angelorum & hominum veluti in unam summam; as Cameron observes. In regard of this communion, we have with the Angels here, and shall have with them in the life to come here after, our Church doth yearly celebrate one day, this day that we may instruct, and the people may be instructed concerning them. That we may then do opus diei in die suo, the work of the day upon the day appointed for the work; the text we are to entreat of, you shall find psal. 34.7. The Angel of the Lord encampeth etc. Wherein we do observe, 1. That there is an Angel that doth protect us, and that by an encamping round about us, not all in general, but us, that fear God, so the text is limited, They do encamp themselves about those that sear God and that secondly for their deliverance, and that is the end they aim at in it. The Angel of the Lord encampeth etc. Semper sunt spiritus, non Angeli, sed quando missi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: in Heb: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gr: doth signify a messenger, Mal. 3.1. and in this sense our Saviour jesus Christ although the Lord of Angels is called the Angel of the Covenant in Malachi for he was Shilo missus a patre sent with authority as well to merit as to preach reconciliation unto men with God in him. And likewise the Ministers of the word and Sacraments in scripture are called Angels Math: 11.10. Rev. 1.20. for they are missi a filio, Ite in universum mundum, to them (saith the Apostle) is committed the Ministry of reconciliation merited by him. And again know ye not (as saith the Apostle 1. Cor. 6.3.) that we shall judge the Angels, where by the Angels we understand the Devils; for they are missi a Deo sent of God to execute his judgement against the wicked, and for the probation or trial also of the elect as in the story of job. Now to distinguish those Angels of whom my text entreats from Men-Angells or ministers as we do call them. They are said to be spirits Heb: 1.7. he maketh his Angel's spirits. And again to distinguish them from Christ the Lord of Angels they are therefore said to be made, or Created spirits: And to distinguish them from the Angels of darkness they are said to be his Angels, Angels of light, Angels of God (in scrip:) by way of excellency. The Angel of the Lord it is my text doth speak of, for so the scripture doth usually term all whatsoever is excellent to be of God, because that all excellency is from God. 1 Now in the general of protecting Angels, we must needs speak first of the divers orders or degrees of Angels, that in the second place we may know of what order or degree those Angels are unto whom this office of our protection is assigned. And then thirdly we shall inquire whether every one man hath his own special Angel as a Custos or a Guardian Angel to protect him. And fourthly why it so pleased God to use the Ministry of Angels when of himself he is Almighty; and therefore able, and as willing as able to deliver them that fear him from danger; for he is most merciful again unto all those that put their trust in him. For the first you know how the schoolmen, led on by Dionysius Areopagita who by Valla, Erasmus, and all the learned world, is and was long since branded for a counterfeit, have sorted the whole heavenly society of Angels into three Hierachies' every Hierachie containing three orders and every order indefinite although not infinite numbers of Individual spirits. The first Hierarchy is of Seraph: Cherub: & Thrones. The second of Dominations, principalities, and powers, the third of virtues, archangels, Angels. So that the 3 Hierarchies contain nine orders or species or degrees of Angels. And that it is so they prove it thus. Distinct and divers names cannot but argue divers and distinct orders, according to the number of names which in scripture are given unto the Angels; but there are nine names only in scripture given unto the Angels, therefore there can be no less, nor may there be more than those nine orders of Angels only, which you have heard before recited. We will let the proposition pass, but it is given, it is not granted, Hieron. l. 2. advers. ●●v. c. 15. for all that, and it shall be given, because as Hyerom: speaks, Sine causa est diversitas nominum ubi non est diversitas meritorum. It may seem strange that we should read of archangels, if there be no inferior order or degree or sort of Angels under them. But the assumption fails utterly to infer the exact number of nine only. For the Angels are moreover honoured in scripture with the name of Elohim, and the sons of God in regard of the near Communion they have with him. They are also called spirits as ready for to serve him. A flaming fire ardent to love him, job. 38.7. Heb. 1.7. Deut. 4.10. and in regard of us moreover they are called watchmen, continually (as my text speaks) encamping themselves about us. To this it's replied, that these we have now lastly spoken of are names in general given unto all the Angels. True, But is not the name of Angel itself a general name? and why then should they make a distinct order of Angels from the rest? We do not deny but that there are divers orders and degrees of Angels, God is the God of order no author of Confusion, he doth not approve of ataxy. There is order among all the creatures of God, even in hell itself there is some unruly order, there is a Prince of darkness. One star differreth from another in glory. 1. Cor. 15.40. and there are divers mansions prepared for the, Elect in heaven, and yet the elect shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Angels be there. Math. 22.3. It is not therefore unlike but that as the stars, and as the Saints, the Angels may differ in mensura gloriae, among themselves in degrees of glory, non gaudij though not of joys. But to define (as you heard the schoolmen do) in particular wherein this same diversitye consists as if they had come down from heaven to tell men upon earth what order was kept there; we say things secret belong unto the Lord our God, but things revealed, only unto us. Or with Saint Hierome dicant qui possunt, let them say it that can prove it I confess I do 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 Angels are there described thus, with one pair of wings they cover their faces, and with an other pair their feet? doubtless to teach us, that we in via are no way able to pry into the nature of the Angels, no nor the Angels 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 Angels, but what that difference is we know not, the schoolmen will tell you if they lie not; and further, of what order and degree those Angels are, which (as my text speaks) do encamp themselves about us. Which is the 2d point we proposed to entreat of. To this end they do distinguish those. 9 orders of Angels we speak of into 2. general sorts. Some they make of the privy Chamber, as it were, and some they place in the Lobbye some they tell us are assistant, and some are ministering spirits. Assistant spirits are such as do continually reside about and attend upon the throne of God. Ministering spirits are such as are sent out or employed on errands in the inferior world. Now the 4. first orders of seraph: Cher: thrones and dominations they state to be assistant. The 5. later to be Ministering spirits. And yet I take it to be no contradiction to say, That the same Angel, at the same time though not in the same respect, is both ministering and assistant too: Greg. l. 2. Mor: c. 3. faciem patris semper vident for their assistancye & tamen ad nos veniunt for their ministry. But Saint Paul makes this a mere tale Heb. 1.14. Where he tells us of the Angels, that they are all ministering spirits. Omnes sunt administratorii spiritus, Heb. 1.14. & ordina sic literam says Hugo Cardinalis upon that text,) read it thus. They are all etiam de superiori ordine of the highest degree ministering spirits sent out and that missione exteriori a Cherub: it was that was set to keep the way unto the tree of life, and a seraphim it was who with a coal in his hand did some times touch the Prophet's lips. Esay. 6.6. Intelligere autem proprie debemus ea scripturae loca quae sine incommodo sic possunt intelligi, (it is S. August. rule,) we must understand what the scripture speaks according to the letter of the text, if we find no plain in convenience of contradiction unto other places in it. Gen: 3.24. You have heard then that there is no order of Angels (Supposing that there be orders of Angels) exempted from encamping as my text speaks, about them that fear God. The third thing that we are to entreat of is whether there be one Angel Guardian only or more assigned to attend us, pro singulis generum you must take it. The Platonists did teach (as I have read in Proclus) that every man had three special Angels in this kind to attend upon him. The 1. was sacer daemon and he had charged over the reasonable soul, to inspire good thoughts and wholesome counsels, and to incline the will of them over whom their charge was, to perform that which they did suggest for good. The 2d was Genius. And he had charge over the outward life to promote and further them unto whom he was assigned towards the attainment of that fortune indefinitely good or bad unto which as they spoke, the borne was destinate. He therefore that had a good Genius was proverbially said to be been natus; Albae Galinae filius, happy and fortunate in all his actions. The 3d was spiritus Professionis and his office it was to help and further men in their special callings and trades of life. Hence it was that if the profession which men betook themselves unto, 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 themselves unto, as having both their Genius inclining, and their spiritus Professionis to help them in it, vis unita fortior. But if any man should attempt a thing; Invita Minerva, contrary unto his Genius, do his spiritus Professionis the best it can, he shall never evade rare or excellent therein. This I have related, not that I do approve it, but that you may see, how that the heathen did know in general, although they erred in the particular Concerning this doctrine of angelical protection we are now to entreat of. Est Chorus Indigetum mortalibus additus agris, that we are protected by the Angels that is true, but whether by one or more that is questioned by more than one. For sometimes in scripture we read of many Angels appointed unto one man, sometimes of one Angel unto many men, & sometimes of one Angel unto one man too. Gen. 32.1. We read that jacob saw a whole host of Angels round about him. And 2. Kings. 6.17. Elishaes' servant saw the mountains full of horses and fire; full of Angels, about the Prophet. Again. We read that an Angel, in the singular was sent to deliver all Israel (and they were plural) out of Egypt. And at the siege of jerusalem by Senacherib, God sent an Angel that slew 185000. of the Assyrians their enemies in one night. And again it is not improbable that unto every one man their is some one particular Angel (pro certo asserrere non Ausum, so Calvin, sententiam magis probabilem dicit Zanchius Aquinas noster reformatus) it is not I say improbable but that unto every particular man is assigned some particular Angel as his Guardian and protector. Our saviour intimates thus much Math: 18.10: their Angels Distinctive, so the fathers do expound it, behold the face of my father which is in heaven. And when S. Peter (whom the disciples thought to have been fast enough in Herod's prison) came unto the door where they were assembled Act. 12.15. they said that it was not Peter, but his Angel, and they spoke doubtless according to the opinion then commonly received in the Church, The Evangelist relates it as approving of it. S. Peter did not after wards reprove them for it. The jews are of the opinion unto this day; & so are all the ancient fathers of the Christian Church, nor may we but give great reverence unto their opinions in such things as do not oppugn the rule of faith, as this doth not. When as therefore we cannot deny but that there are many, and must needs grant that there is one Angel at the least, assigned to attend, to defend, to protect those that fear God. The modern learned do subscribe unto Zanchius his conclusion. That there is one Angel ordinarily assigned unto every one man as a Tutor or protector of him in all his ways, via pueritiae, adolescentiae, aetatis virilis, mortis, ab ovo ad malum even from his birth unto his death. but for our greater comfort, as it fared sometime with jacob and Elisha when many enemies do bandy themselves against us, we must believe (if we fear him as they did) God will send whole legions and Hosts of Angels to assist us. But because God is most merciful and therefore willing, and Almighty and therefore able of himself without any such intermediat encamping of Angels to preserve them that fear him: Nor are we to multiply entityes without necessity: This doctrine may peradventure seem to be superfluous; we proposed therefore to answer this objection in the last place, which we do endeavour. thus. Agents subordinate, we say, may well concur in the working of one and the same effect. 'Tis God we grant that doth protect us ratione g●ber nationis, but by his Angels he doth protect us ratione executionis, as the Fathers speak. For look into my text and it tells you not simply of any Angel, but of the Angels of the Lord, with an addition, for the Angels perform not this office unto us, but as they are sent and enabled for this cause from God. They encamp not of themselves but where their emperor commandeth them. Agens per medium est minus efficax in agendo, you may tell me that an agent working by some intermediate means and not immediately or by itself is less powerful for the effect. Siutatur medio propter necessitatem. 'Tis true (we say) if he do use that means as of necessity; But the omnipotency of God needeth not therein the ministry of Angels. God by his power can of himself protect his servants without the means of any of his Creatures, he can arm the meanest of them with sufficient strength to free them from the greatest dangers 1 But to express his singular love, his favour, and care over them that fear him, Angels must not be exempted from this employment. 2 It is a glory and honour unto them that they should be employed in their Creator's service. 3 It makes moreover for the order and beauty of the world that things superior less subject to mutation and to change should govern and rule the inferior world more pliable to alterations. I will hear the heavens saith God Hos: 2.22. and the heavens shall hear the earth Astra regunt homines & regit astra Deus. The stars rule men and God rules them. And again for our comfort when peradventure (as jacob travailing to Haran) we are desolate and harbourless, forsaken and left of all, yet open we but then the eye of faith, and we shall see as he did, the Angels of God ascending, and descending, as ready to go, and to return with us, and God himself standing above the ladder, Luke. 12.7. Luk. 21.18. by whose guidance the course of all our life is ordered to a hair; for they are numbered, and not one of them can fall without his privity and knowledge. This of the Angel protecting. The 2. particular in the first general, concerns, the manner how the Angels do protect us, and that is by encamping themselves, and that round about us, as my text speaks. This their castrametation, their encamping, or pitching of their tents about us, must needs imply, that there are enemies always ready to assault us and that the holy Angels are always ready to defend us, and that our life is but militia a warefare upon earth. The Devil as a roaring lion goes about night and day seeking whom he may devour. 1 Pet. 5.8. And the Angel of the Lord (saith my text) encampeth, round about them that fear him, the devil cannot harm them, for the Angels do excel in strength. Psa. 103. Seven Devils may assault thee; aswell as Mary Magdalen, yet fear them not, fear God, and his Angel shall give thee deliverance from them. Magna satanae potentia est, sed sub Dei omnipotentia est. For behold they are bound and they are bound, in chains, so that they may not do all that they can do, neither can they do, all that they would do, job. 26. facit quod potest Diabolus Deo permittente, quod potest non facit deo prohibente. But shall we stand still, and be spectators only, Gen. 1.26. Gal. 1.2. 2. Cor. 5.20. 1. Cor. 1.30. whilst the Angels do thus bestir themselves about us? He who made us by his own power, and hath redeemed us by his own most precious blood, and justified us by his own free grace; he will not save us, without our own good works, Deus vult hoc esse propter hoc, sed non propter hoc vult hoc esse. We must arm ourselves, put on the whole armour of God, as it is described Ephes: 6. and being armed, we must not fly, but stand to it, stand steadfast in the faith we must, and we must not stand idle, Noah, we must resist the Devil james. 4.7. and then shall the Angel of the Lord assist us, and God himself (the fight being ended) crown us, vincenti dabitur Corona. This of the manner how they protect us. The 3. thing we proposed to entreat of, is who they are that are protected by the Angels, Those are they that fear God as my text speaks. There is a filial, and a servile fear, the one is the gift of the spirit, arising from the love of God, the other is of our own corrupted nature, arising from the guilt of sin. The one respecteth or looketh upon 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 Angel of the Lord encamping round about them that fear him, bids us not fear him with any servile fear, for they encamp themselves about us for our deliverance from evils. But that same filial fear, must needs remain in all them about whom the Angels may encamp themselves. The Angel of the Lord therefore (saith my text) encampeth round about them that scare him. Here, the schools dispute 1. whether those that do not fear God, have not their Angels to protect them, & again whether those that do fear God, are always attended by their Angels. To the 1. they answer, that the wicked, those that are most wicked, and they do instance even in Antichrist himself, have notwithstanding their Angel Guardians with them. 1 To withhold their malice, that they become not so extremely wicked, and evil, as otherwise they would be. 2. in curbing or bridling in, the power of the Devil, that he doth not instantly as they for their wickedness deserve, 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 Angels doth most strongly reflect upon the Godly. For doubtless, it cannot be supposed, that the malice of the wicked is restrained, that they should not be wicked, but that they by their wickedness should not too much annoy the elect of God. Did the Angel do you think, keep 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 again for their own sake, that the Devil hath not at all time's power to confound the wicked. No, but because it pleaseth God to continue them, as he did the Canaanites in Israel, to exercise the patience of his Elect, Apoc. 2.10. and for the greater glory which shall be given unto them that overcome. The 2. doubt respects those that do fear God themselves, for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the best of man falleth not once but seven times, not in a year, but in a day, so that the fear of God is not always before their eyes, quoad actum, who yet quoad habitum we cannot say but that they do fear God. The question is, whether at such times, the Angels do still continue, or else, forgo their charge. 1 They do never leave to preserve our life from the malice of the Devil, and from those many casual dangers, we are daily subject to, and every man alive, hath had often experience of. But sometimes, it pleaseth God to withdraw them from us: so that we fall then, either in malum Culpae by sin, or in malum poenae for sin; then they do leave us, but they do not then forsake us. They stand aloof of, when we fall, but presently they come in again to take us up. When we sin, they are at hand, to move us to repentance; for though they hate our sins, yet they do love our souls; Nor can the devils malice be so intense to harm us, as is their love to help us. Night and day he travaileth, to effect his ends and the holy Angels, do continually encamp themselves about us, to defend us from them. The Angel of the Lordencampeth, as noting a penrpetuall being of them in the present, for our deliverance from them. And that is the last thing we proposed to entreat of. This deliverance, which Gods holy Angels do afford unto us, respecteth either the body, or the soul. For the body, we read that they do fight for us, and drive our enemies back from us Apoc: 12.7. Dan. 10.19. Sometimes again, by way of rescue, they take us from them, when we are overtaken with them; so did they deliver Lot out of Sodom, and Peter out of Prison. Sometimes, as Daniel in the Lion's den, and the three Children in the fiery furnace, they do preserve us from evil, although we live even in the midst of evils. The one was preserved from the power of the Lions, though in the Lion's den. The other from the power of the fire, though in a fiery surnace. And sometims as they dealt with Theodorus in Socrates, (of whom you may read also in Theodoret,) and S. Paul in the peril of shipwreck, and jacob in his going and returneing from Mesopotamia, they are with us in trouble to comfort and to assist us. Theodorus though he sweat for it If that same sweat be wiped of with an Angel's handkerchief, will seem rather a pleasure then a pain unto him. So for the body. As for the soul they do persuade the will mediante illuminatione, by illumining the mind, and that mediante phantasia by suggesting good thoughts, and wholesome counsels, suggerunt bonum non ingerunt, hortantur ad bonum non creant so they instructed Dan. 8.15. the Apostles Acts. Dainel. 1.10. St john Apoc. 19.10. And sometimes again though not immediately and by themselves, Soc. l. 20. c. 19 Theod l. 3.19. yet by the ministry of men they deal thus kindly with us for our soul's health. It was an Angel that did send Philip to instruct Candaces Eunuch Acts. 8. It was an Angel that advised Cornelius to send for Peter to preach unto him Acts. 10. It was their Angel, (so the text tells us) that called forth Paul to preach the gospel in Macedonia Acts. 16. So is God good unto us thus to ordain such noble and excellent creatures to attend upon us, creatures spiritual to attend on mortal, innocent on sinful, the most glorious and excellent creatures upon men made of no better mould than dust. They do attend upon us, and they do see all our most secret actions: tu autem audes illo Angelo custode present, quoth me present non auderes? As they rejoice at our welldoings, so are they aggreeved at out sins, tanquam Apes fumo, as bees by smoke, so are they driven from us by them. When we will not attend their holy counsels, but contradict & thwart their good advisements, then when they cannot further us in good: Their whole endeavour (as before I said) is that we become not so extreanly wicked as of ourselves without them we should be. Lord what is man, ADAM made of earth that thou art thus mindful of him or ENOSH the miserable son of man that thou so regardest him. To God be Glory. etc. FINIS.