THE DEPUTATION OF ANGELS, OR, The Angel-guardian: 

I. Proved by the Dim light of Nature, clear beams of Scriptures, and consent of many Ancient and Modern Writers, untainted with Popery.  
II. Cleared from many rubs and mistakes; the Critical queries of Antagonists examined, untied.  
III. Applied and improved, for our information in many other Truths, consolation in our Adversities, and Reformation of our Lives.    
Chief grounded on Acts 12.15. IT IS HIS ANGEL.  
By ROBERT DINGLEY, M. A. and Minister of the Word at Brixton in the Isle of Wight; formerly Fellow of Magdalen Celledge in Oxford.  Zanchy writing of this Subject, saith, Universa Ecclesia semper sic sensit. Zanch. Tom. 3. cap. 15. And Rivius thus, In eadem nunc sententia persto nec deduci inde me unquam patiar. Rivius de Praesid. Angelico. l. p. 717. 
London, Printed by T.R. for Edw. Dod, and are to be sold at the Sign of the Gun in Ivy Lane, 1654.   

To the Right Honourable Colonel SYDENHAM, A Member of the Council of State, and Governor of the Isle of Wight; AS ALSO To the Lord Commissioner LISLE, with the truly Honoured Colonel ROBERT HAMMOND, and Major BOWRMAN, Deputy Governor of the Isle of WIGHT, The Author of this Treatise unfeignedly wisheth all Temporal and Eternal FELICITY.  
May it please your Honours,  
THE Lord having fixed my Meditations on the Doctrine of Angelical Deputation, and now by his Providence calling them to the Light, that they may be weighed in the Balance of this discerning Age; Your Honours may justly excuse this my Dedication thereof to your Perusal & Protection: The Lord hath made you eminently active, and instrumental in your several Capacities and Places for the Promotion of his Glory: Ye have been the faithful Friends and vigilant Protectors of this Isle, and so have been employed in Angelical Services; Many Favours also ye have multiplied on the unworthy Author of this poor Treatise. Go on, Right Honourable, to do worthily for Zion; to undermine Atheism, Profaneness, and Heresy, and whatsoever is contrary to sound Doctrine and the power of Godliness, and the grand interest of CHRIST. Learning and Religion do begin once more to lift up their Heads; sober and unbyass'd Christians do bless GOD for the last great Change of Civil-administrations; 
August. de Civ. Dei lib. 1. Cap. 7.  I may say of it what Austin spoke of a particular Passage of Divine Providence, Quisquis non videt, caecus; Quisquis videt nec laudat, ingratus; Quisquis laudanti reluctatur insanus. By it an happy Period was set to very strange Designs, our Liberties and Properties secured, the Universities and faithful Ministers not a little encouraged; Peace concluded with the Nether-lands, and many Nations who scorned us before, do now apply themselves by Agents and Ambassadors unto us; Nay, the Heavens also have Relented, and after a very long and growing Drought, have reigned Corn, Milk, and Honey upon us; and who questions but now our Burdens and Taxes will be lessened? and that by degrees, something will be done towards the building of the Temple; viz. The curbing of insolent Heretics and the settling of Doctrine and Discipline in the Church: So that we see it is never in vain to depend on God, who can bring Light out of Darkness, and saith to the proud Waves, Thus far and no farther! John Baptist the Voice was a breeding when Zachary was Dumb; Man's extremity is the Lords opportunity. Most men now are of his opinion, who said, Parliaments, if frequent, are good Physic, if continual, are bad food: They are Bona peritura, and like standing Pools, they cannot keep long without Corruption, and an ill Cream of Selfishness and Faction. Experience also hath showed, that the same persons who contemn the Ministry and cannot endure sound Doctrine, but heap unto themselves Teachers after their own lust; are also Despisers of all Superiority and Government Political. But whither is my Cockboat floating? the whole Fabric is little and despicable, the Poarch therefore may not be to great: The good Lord encourage your Hearts and strengthen your Hands, that ye may be Patrons of Virtue and Patterns of Piety. So wishes and prays,  
Your Honours very humble Servant in the Lord, ROBERT DINGLEY. From my Study in Brixton, june 1654.   

TO THE Ingenuous Reader.  
'tWas the high Glory of Tully's Speeches, 
Nieremberg. Hist. Nat. lib. 1. cap. 19  Nihil addi posse; And of Demosthenes Orations, Nihil demi posse: Yet doubtless imperfections were found in both; and I suppose this is only Applicable to the Word and Works of God, which are so perfect that nothing may be added or diminished; Though Momus thought to mend the Bull by putting Horns on his shoulders, and Alphonsus King of Arragon that he could correct the Heavenly Orbs.  
As for this poor Treatise, be pleased to take notice that I walk in untrodden places where little hath been said before me; Thou art here therefore to expect but a very rude and imperfect Draught of Angel's Deputation, if I handle it not Prout Dignum rei, but prout datum mihi (as Bernard in another case) Let the Reader consider he hath liberty to add what is materially omitted, and may lawfully expunge what is needlessly inserted, or will not suit with the Analogy of Faith. Puer aliquando elegantioris formae charactares exarat quam adultus, si peritus scriba ducat manum: And 'tis easy for any one to write in the beaten road of common places, where every Author doth overflow, and is ready to guide the hand of him that writeth. I here present thee with a secret vein of Gold, which hath cost me some digging; And let my absence from public Libraries be considered: I acknowledge this Doctrine is not commonly received by Protestants, who (I humbly conceive) might reject it chief in opposition to the Sea of Rome, 
Aristot. Ethie, lib. 1. Sen. de Ira. lib. 3. cap. 41. Drexel. de Rect. Intent. lib. 2.  wherein such a multitude of Monsters do swim: But Aristotle's Apothegme will not soon be forgotten; Amicus Socrates, Amicus Plato, sed magis Amica veritas: Nor that other of Seneca; Nihil opinionis causâ, omnia Conscientiae faciam. A man will take the Fly out of his Glass, before he drink the Wine; And we have here rejected the Popish additions to this truth. Howsoever others may interpret my Design, I appeal to God, that I intent not to gratify Romanists, or derogate from Calvin and other Learned Protestants. Recta intentio est illa Midae virgula, quae quicquid tangit inaurat. If a man's conscience be clear Crystal without dust or spot, Nec laudes curat nec vituperia, It is no matter though hoarse Ravens make a noise, though Dogs snarl, and Serpents hisse, if the Nightingale of a good conscience and sincere intention, sing and warble sweetly in the Bosom: Ingens Solatium est, Praecipuè Horâ quae de Annis omnibus fert Sententiam. And so Reader, the Door is open, Peruse and then Censure:  
I am Thine, in the Lord, and service of thy Faith, ROBERT DINGLEY.   

Reader,  
THe Author of this Work is a good man, and it should seem by this labour of his, that he aims to be much better, to be as holy as Angels, which is a blessed Ambition. Angels never (as Devils) appeared in the form of Beasts, Dogs, Cats, Rats, etc. When they appeared as men, 'twas with some sparkling Glimpses of their own Glory; To teach that Man should strive to ascend to the Glory of Angels, and not to abase himself by a brutish behaviour. Angel's can work no Miracles. Pars Naturae non superat Naturam. Angel's cannot convert men, but they can and do joy at this Thing; And being such Well-willers to our greatest good, should be beloved of us: 'twas Christ, the Angel of the Covenant, that stirred those Waters of Bethesda, and cured so many by them; And therefore whilst thou readest and admirest Angels, take heed thou dost not pass by this Angel, who will come suddenly with his innumerable Train, to gather men from the four Winds, and to range and fix their state for Eternity. There is both Learning and Sobriety in this Author's Endeavours, worthy of a far better friend to the Bride, then is,  
Thine unworthy Servant in the Gospel, N. LOCKYER.   

The Authors quoted in this Treatise.  

CLem: Alexandrinus:  
Bp: Andrews.  
Tho: Aquinas.  
Aristotle.  
Atetius.  
Augustine.  
Paul Bain.  
Basil.  
Baxter.  
Bernard.  
Beza.  
Bolton.  
Dr. Boys.  
Brentius.  
Brightman.  
Brinsley.  
Bucan.  
Martin Bucer.  
Bullinger.  
Ant: Burgess.  
Calvin.  
Camerarius.  
Chemnitius.  
Dr. Cheynell.  
Chrysostom.  
M.T. Cicero.  
Corbet.  
Daille.  
Damascen.  
Danaeus.  
Bp: Davenant.  
Mart. Day.  
Diodati.  
Douai Transl.  
Drexelius.  
Eusebius.  
Dr. Featly.  
Fuller  
Gerhard.  
Dr. Goodwin.  
Dr. Gouge.  
Greenham.  
Greenhill.  
Gregory Nyssen.  
Gregory Nazianzen.  
Hugo Grotius.  
Bp. Hall.  
Dr. Hammond.  
Hierom.  
Hiensius.  
Hildersham.  
Hez: Holland.  
Hugo Cardinalis.  
Josephus.  
Isidore.  
Lactantius.  
Diogen. Laertius.  
Laurence.  
A Lapide.  
Edw: Leigh.  
Lightfoot.  
Pet. Lombard.  
Mart: Luther.  
Magirus:  
Marlorat.  
Pet. Martyr.  
Mede.  
Melanchton.  
Menander.  
Mendoza.  
Mornaeus.  
Musculus.  
Nierembergius.  
Oats on Judas.  
Origen.  
Pareus.  
Stephanus Paris.  
Perkins.  
Pierius.  
Piscator.  
Plutarch.  
Dr. Prideaux.  
Rivius.  
Roberts.  
Salkeld.  
John Reynolds.  
Salmeron.  
Secundus.  
Seneca.  
Jos: Shute.  
Dr. Sibbs.  
Sleidan.  
R. Stock.  
Suarez.  
Tacianus.  
Corn: Tacitus.  
Tertullian.  
Theatre of God's Judgements.  
Theodoret.  
Theophylact.  
John Trap.  
Vegetius:  
Ludocius Vives:  
Vossius:  
Weems:  
Wendeline:  
Dr: Whittaker:  
Dr: Willet:  
Wilson:  
Zanchy.    

The Contents of this Treatise.  

A General survey of the whole Story of Peter's imprisonment and escape  
1. The Coherence opened, and three Points raised therfrom; viz.  
1. Whilst the Saints have been praying for a Mercy, God hath cast it in.  
2. Deliverance may be so wonderful as to pass our belief or expectation. 3. Angels have assumed the shape of men.  
2. The Text itself, IT IS HIS ANGEL.  
Four quickening considerations to heed it.  
The several expositions of the Text.  
The Thesis laid down and explained.  
Three Preparatory Concessions; viz. 

1. Many Mysteries about Angels.  
2. We abhor the Worshipping of Angels.    
3. When we say one Angel chief attends an elect person, we suppose this is done in an ordinary way.  
The Point, that every Elect hath his Guardian-angel is proved three ways.  
1. By the dim light of Nature, where it is showed, 1. That what the light of Nature teacheth in Religion, is well to be heeded. 2. That it hath held forth this.  
2. By the clear beams of Scripture, chief three, all Objections answered.  
3. By the joint consent of many Orthodox, Pious, and Learned Wrighters.  
A digression of Novelty in opinions.  
Twelve Questions or Objections of such as cannot well digest our Truth, examined, untied.  
1. Use of confutation of four Popish additions to this Truth.  
2. Use of information in many particulars; as, 1. The vast number of Angels. 2. The goodness of our gracious God. 3. That 'tis very probable Communities have their Angels. 4. And perhaps every Reprobate, one evil Angel.  
3d. Use of Admonition to many duties. viz.  
1. To banish all slavish and base Fears.  
2. Despise not the poorest and meanest Saint.  
3. Make sure of Christ, the Head of Angels.  
4. Chief admire and trust in God that made them.  
5. Grieve not your Guardian-Angels.  
6. Imitate the Angels, as in other things, so chief in this, by Guarding and Regarding the people of God and the household of faith. 1. In general this speaks to all men.  
2. More especially to Magistrates and Ministers.  
1. To Magistrates, whose Office and duty it is to guard the Saints, and provide for their peace and safety. A necessary Digression, that Heretics must not by them be guarded in sowing Tares; where yet somewhat is pleaded for the poor Jews.  
2. To Ministers the Shepherds and Overseers of the Lords Flock; They should watch over their particular Congregations committed unto their care, and be like unto Angels in twelve things.  
4th. Use of Rich consolation to the Saints, both in life and death.    

THE DEPUTATION OF ANGELS.  Act. 12.15. IT IS HIS ANGEL. 
IN this Chapter you see that King Herod sufficiently vexed the Jews, 
Lightfoot on the Acts.  and killed james the Brother of john with the Sword; 
Euseb. hist. Eccles. lib. 2. cap. 8.  This happened in the days of Claudius Caesar: Eusebius saith, that the Accuser of james seeing his constancy to the Death, confessed the faith, and was Martyred with him; Saint james crying, Pax tibi, and kissing him. Well, james his death was seconded by Peter's Imprisonment, but his time of Martyrdom was not yet come; Agrippa having seized on him deferred his Execution till after the Passover; either because he would not defile that holy Feast with man's blood, or rather that he feared a Tumult, if he should have slain him in that concourse of people at the Passover time: In the mean time Peter lay guarded with 4. Quaternions of Soldiers, bound with two Chains, and as some say, his two Keepers were tied in the same Chain with him for sureties sake. That night which preceded Peter intended Execution, he being fast asseep between his Keepers, was awakened, suddenly loosened, and strangely delivered by an Angel: Peter and his Angel (being thus loosened) passed quietly through the first and second Watch, and afterwards came to an iron Gate which opened to them of its own accord: Peter cleared of the Danger, and his Angel dis-appearing, betakes himself to the house of Mary the Mother of john Mark, where the Disciples were gathered together to pray for his Deliverance, whilst Peter knocked at the door, a Damsel (Rhoda by name) came to hearken and gather who it was, and when she heard Peter's Voice she opened not the door for gladness, but ran in amazed and told them Peter was at the Gate; They charged her with madness, but she constantly affirmed that it was no Delusion: Then said they, It is his Angel: The upshot was this, Peter was received joyfully: And there was no small stir among the Soldiers when they miss him; King Herod was so offended with this escape, that he caused the innocent Keepers to be examined and put to death.  
Thus you have the whole Adventure and Eminent Deliverance of Saint Peter laid before you; And from the whole History we may observe many things. As  
1. 
Ten Observations from the whole Story.  Persecutors rage is not easily satisfied, and the blood which they shed is but Oil to feed the flames of their Revenge. james being slain Peter is to follow.  
2. The Church's Enemies are full of policy in the midst of cruelty: Peter was not presently murdered, for fear of a Tumult: They suck in the craft of the old Serpent, they lean upon their wisdom; and as little Boys they stand upon their heads, and shake their heels against Heaven.  
3. Close Imprisonment is a sore effect of Persecution, and he that peeps through the iron Grates doth best esspy the beauty of Liberty.  
4. Believers can be secure in the midst of dangers; You see Peter being in Prison slept sweetly between two Soldiers bound with Chains; a good Conscience is surely a continual Feast: It turns a Prison into a Palace.  
5. God hath used the Ministry of Angels to effect deliverances for his people: You see an Angel delivered Peter.  
6. When the Lord intends to bestow a Mercy, he stirs up his people to wrestle for it: So Prayer was made without ceasing by the Church unto God for him.  
7. Mostly the people of God will have religious Servants; see how Rhoda rejoiced at this deliverance.  
8. Zeal is oftentimes mistaken for Madness; They took Rhoda to be frantic: So 'twas said to Paul, Much Learning hath made thee mad!  
9 The Saints will readily own and receive a persecuted Member: The Disciples received Peter joyfully, although it might have cost them their lives: A friend is born for adversity.  O the miserable condition of man, who cannot be truly happy without friends, yet cannot certainly know he hath friends till he be miserable! 
10. And lastly, Wicked Persecutors are mightily enraged when their crimson Purposes are disappointed: Hered was so highly displeased with this unlookt-for Frustration of his bloody Designs, that he caused the Keeper's first to be examined, in all likelihood by Tortures, and then to be put to death.  
But to come nearer to our Text, It is his Angel.  
In these words you may observe with me, 1. The Coherence. 2. The words themselves.  
First, 
1 The Coherence opened.  the Coherence of the Text with the foregoing matter, and there are in it three Points observable.  
1. Whilst Believers have been fasting and praying for a Mercy, the Lord many times hath sent them a quick and unexpected Return, and very gracious answer: Here whilst they were praying for Peter's deliverance, the Return of their prayers stood knocking at the door for entrance; Poor Rhoda was accused of madness, and they concluded 'twas an Angel, not Peter, so quick and unexpected was the answer of their prayers.  
2. Sometimes the deliverances of God's people out of imminent and eminent dangers are so wonderful, and attended with such a crowd of Improbabilities, that they have much ado to believe though they see and hear them:  
3. Angels have assumed the shape of men; you see they all thought it was an Angel that had put on the Shape, Habit, Knock, and Voice of Peter: Of these briefly;  
First, 
1 Point from the Coherence. Dr. goodwin's return of prayers.  Whilst the Saints have been at prayer, the Lord hath many times sent them a quick and unexpected return: Thus to assure Hezekiah that his prayer was heard, God sent the Prophet unto him whilst he was praying and weeping: So Isaac going out to meditate and pray in the fields, meets his Rebeka then a coming; That request for a good Wife, being surely the chief earthly thing he was then in treaty with God for. As the Ruler in the Gospel found, 
john 4. See Dan. 9.20, 21.  that in the same hour, wherein he desired help for his Son of Christ, he began to mend; So hath it been often with the people of God, He hath answered their prayers in the very hour that they put them up. Luther having prayed earnestly to God in his Chamber for the Church's success, came down saying, We have overcome, we have overcome; And so accordingly it proved.  
But lastly, 
Acts. 12.5.12. Hugo Card. Tom. 4.  how plain an instance is this in our Context; Whilst the Disciples were praying to God for him, Peter knocks at the Gate. So true is that sweet and precious Promise; Isa. 65.24. And it shall come to pass, that before they call I will answer, and whilst they are yet speaking I will hear. By which Hugo lays that parallel Scripture, He will be very gracious unto the at the Voice of thy cry, Isa. 30.19. Qui timide Rogat docet Negare; But the fervent supplications of the Saints do pierce the Heavens, and have a glorious Echo from the Clouds: Whilst Moses held up his hands Israel prevailed.  
Now this the Lord doth, Reas. 1 to put the greater honour upon his Ordinance, to convince us that he hears and observes our prayers and bottles up all our Tears, and that he is not deaf to our desires If Christ stopped not his ears when he was blasphemed, will he stop them when he is entreated? If he turned not away his face from those that spat on him, can we think he will turn it away from those that pray unto him.  
Again, Reas. 2 the Lord doth this the more to endear himself to us, and engage us in his Service; And that the Mercy which is won by prayer, may be worn by thankfulness.  
How doth this reprove the sluggish and incredulous prayers or babble of the most? Use. 1 How can they expect God should hear them, saith Cyprian, 
Cyprian. Ser. Sext. de oratione Dominica.  when they scarce hear themselves? Quae autem segnitia est alienari & capi ineptis cogitationibus & prophanis, dum Dominum deprecaris, quasi sit aliud quod magis debeas cogitare, quàm quod cum Deo loquaris? Quomodo te audiri a Deo postulas, cum te ipse non Audias? Vis esse Deum memorem tui cum rogas, cum tu ipse memor tui non sis? Hoc est quando oras Dominum, majestatem Dei negligentiâ orationis offendere; Hoc est, vigilare oculis & cord dormire cum debeat Christianus, & cum dormit oculis, Cord vigilare, saith divine Cyprian. In prayer therefore, Sursum Corda, rise up and take hold upon God; To let fall a Prayer is one thing, to pour out the Soul is another thing.  
So then, Use. 2 let us carefully hear ourselves in prayer, and God hears us; let us listen, and well heed and mind the Answers and Echoes of our prayers, and the inward sealings and whispers of the Spirit, after that we have wrestled with the Lord in prayer, 
1 Sam. 1.16.  going to him in the name of Christ. Hannah after she had prayed and Eli had seconded her request, found such an inward answer to her desires, that her spirit was cheered, and she looked no more sad. So the Psalmist, I will hearken what the Lord will speak, 
Psal. 85.8.  for he will speak Peace unto his people. Any mercy that comes as an answer of prayer is a double mercy, but that which comes in the time of prayer is a treble Favour, and heaps a multitude of inviolable bonds upon us; Of this we have had many experiences in these days, 
April. 7. 1654.  one very lately; For on our day of Humiliation for the late Drought, it reigned very sweetly, 'twas like a shower of Rose-water, coming as an immediate answer, and in the very time of seeking God. 
2 Point from the Coherence.   
Secondly, Sometimes the deliverances of God's people out of imminent, eminent dangers, are so wonderful, and attended with such a Train of Miracles and Improbabilities, that they have much ado to believe them, although they hear and see them. The Disciples took that for the Eve of Peter's Execution, and they well knew he was guarded with four Quaternions of Soldiers, was bound with two Chains, and that if he could escape out of Prison, and pass the first and second watch, there was yet a Gate and that of Iron, that would obstruct his aim; Therefore when he was delivered and stood knocking at the Gate, through incredulity, they let him stand so long, that he might have been retaken at the door, and the ship sink in the Havens mouth: Rhoda though she heard his voice, is charged with madness for saying so, 
Calvin in Locum.  and at last they said it was his Angel; in Sum, any thing rather than the Apostle. Hinc colligimus Petri liberationem minime fuisse ab illis speratam, saith Calvin on the Text; They little dreamt of Peter's deliverance. When the three Children were preserved in the hot fiery Furnace, and Daniel safe in the Lion's Den, their Enemies who saw it could hardly believe it. Nay, Believers (as well as others) have been at a loss in this thing; when Christ, that great Answer of prayer was come in the Flesh, how few did believe in him? when he came to his Disciples in the Ship, to save them from the Tempest, they cried out for fear, supposing he was a Spirit; And when he was risen from the dead, the Apostle Thomas though he saw him and conferred with him, could not believe but must put his Fingers into the prints of the Nails. The Jews when they had long prayed for the return of the Babylonian Captivity, 
Psal. 126.1.  at the receipt of that mercy they were as men in a Dream. Admonemur sic succurrere Deum pijs, dum affliguntur; ut ex improviso liberentur; & se non liberari sed somnium videre Putent, 
Musculus in explan. Psal. 126.1 P. 1005 Gen. 45.26, 27.  saith Musculus on that place: So Jacob when he was told that his Son joseph lived and had great power in Egypt, Old jacob's heart fainted, for he believed it not, but when he saw the Wagon which Joseph had sent for him, his Spirit revived. Thus in our Text, the Disciples could hardly credit the Deliverance of Peter, or Testimony of Rheda that heard his voice, and knew it full well; Nay, Peter himself had little faith in this respect; For first, 
Act. 12.6.11.  He was fast asleep just before it was begun, and was very far from plotting or hoping this escape. 2. When he was perfectly awakened and in the midst of his deliverance, himself saw not ground of believing it; For Luke saith, 
Act. 12.6.11.  He followed the Angel and witted not that it was true which was done by him, but thought he saw a Vision: and when he was come to himself he praised God.  
This may be so, Reas. 1 because God is often mysterious in his working, and many times he seems to destroy when he comes to deliver; As in the case of joseph sold and put into a Pit: The Israelites entering into the Red-Sea, and Christ being destroyed and murdered of the Jews, when all the hopes of the Disciples were buried with Christ. We thought that this had been he that should have redeemed Israel! The Lord useth very strange Methods of deliverance; 
Psal. 65.5.  As one that had an Ulcer in his body, being sadly (yet sweetly) wounded by his Enemy, had his Ulcer opened and his life saved: 
Hag. 2.7.  By terrible things in Righteousness will thou answer us. 
Psal. 99.8.  I will shake all Nations, and the desire of Nations shall come. Thou answeredsts and forgavest them, although thou tookest vengeance of their Inventions. When God comes to deliver a people, 
Psal. 97.2. Gen. 32.24.  and execute vengeance on his Enemies, it may be clouds and darkness are round about him; Although he answered the prayer of jacob, yet first he put his Thigh out of joint.  
Again, Reas. 2 much of this wonder may be charged upon our great unbelief; we are apt to measure the All-sufficience power and purposes of God, by visible Appearances, by humane Probabilities, and rational Expectations: But the vast circle of his power and goodness excels the Epicicle of our faith. Vnde quod nunc factum est illis videtur incredibile, ut magis ad celebrandam Dei virtutem excitentur, 
Calvin in Locum.  saith Calvin on the Text: jonah was in two deeps, yet at the bottom of the Sea and entombed in the Whale he despaired not, he ceased not to call upon God for deliverance; 
The use.  What ever our straits be, oh let us never cease to besiege Heaven with our prayers and let our Bullets be Tears, our Guns Groans: In the lowest ebb of affairs let us know a spring tide of comfort may be at hand; 
Eph. 3.20.  God can and will do for his people above all that they can ask or think: For as the Heavens are higher than the Earth, so are Gods thoughts above our thoughts.  
Thirdly, 
3 Point from the Coherence.  Elect Angels have assumed the shape of men: Here you see the Disciples took Peter to be an Angel in his shape, It is his Angel. Now that the Angels have appeared in visible forms of men, 
judg. 6. & 13 Chap.  and for a while so conversed with Mortals, walking, eating, and drinking, and talking familiarly of the matters wherabout they were sent, is full evident in Sacred Records Abraham entertained Angels unawares, so also did Lot, Daniel, Hagar, Zachary, the Virgin Mary, Saint john in the Revelation, Peter in the Prison.  
Angels have appeared in Dreams, in Visions, and lastly in assumption of bodies, as here to Peter.  
But how could this be? Qu. 1  
I answer; Ans. 1 1. Some have thought there hath been no Assumption of bodies, but only an appearance to our Fancy and strong imagination: But this cannot be so, because they did eat and drink, and were seen of many as well as of one. Ans. 2 2. The Learned hold they took real bodies form by Divine Power into the similitude of men; Angels were united to those bodies, not as man's Soul to his body, nor as Christ to our Nature; but they assumed Bodies as a Cloak or other Vestment to be taken up and laid down upon occasion. Angeli fuerunt in Corpore per intimam, substantialem Praesentiam; 
Suarez. de Angel. lib. 5. cat. 36.  tanquam Motor ad mobile, cum particulari Respectu ad Peculiarem ejus usum, saith Suarez. This body so assumed may be composed of the Elements, and they are not more easily assumed then deposed, being again resolved into their former Principles; And in case they were by God created of Nothing, than they utterly vanish by Annihilation.  
Here again it may be demanded, Qu. 2 why Angels have sometimes appeared in Bodies. I answer.  
1. Answ. That they might familiarly confer with men and leave on them no impressions of terror and dread. 
Lawrence of Angels P. 14.   
2. Such Apparitions were used of old to inure and prepare the people for the Incarnation of Christ, the Angel of the Covenant.  
3. Aquinas adds that they might give men an entrance into that Communion, which they expect with them in Heaven.  
3. Once more it may be asked, Qu. 3 why Angels appear not in our days; I answer, Answ.  
Heathens ascribe this to the sins of men, that therefore God will no longer converse with them; But the true reason is this, that God would now be Worshipped in Spirit and in Truth; His whole mind is now written and recorded. So spiritual should we now be under the Gospel, that we are taken off from the Bodily presence of Christ Jesus. 2 Cor. 5.16. Now know we Christ no more after the flesh. There is now poured forth a greater measure of the Spirit; So God would have us to converse with him in the Spirit, and with those holy Spirits in a more invisible way, as we shall above. The Church needeth not now those visible & sensible confirmations, as formerly in the Infancy of the Jewish or Christian Church; For which reason also Miracles are now ceased.  
Well then, 
The use.  see the care that God hath of his Church at all times, and how he doth condescend and apply himself in a suitable way to his people; And see the Dignity of Saints, that have had Angels assuming bodies to serve them, and make known the will of God without terror unto them. But why do we wonder at the Apparition of Angels in the shape of men? Let us rather be astonished at the love of Christ In that he abhorred not (though Angels worship him) to be 
* See Stephanus Paris de Incarnatione; And Nieremberg. Theopolit. Part 1. lib. 2. cap. 25. An Decorum suerit Deum fieri Hominem? P. 264. Dr. Sibbs. Light from Heaven. P. 50. unto 70. 2ly. Of the Text itself.  clothed in the rags of our flesh, that he might be capable of bleeding and dying for us. Into this Mystery Angels pry; GOD MANIFESTED IN THE FLESH! That he who spanned the Heavens should become a Babe of a span long; That he who thundered in the Clouds should cry in the Cradle, and when Angels laid aside their assumed bodies, Christ hath not deposed our flesh, but hath carried that as a Pledge into Heaven, and hath left with us the earnest of the Spirit: After this let us wonder at nothing. And so much of the Coherence.  
Secondly, We come now to the words themselves, IT IS HIS ANGEL. I am not to discourse of Angels in general, or of Elect or Reprobat Angels in particular: I am not to treat of those glorious Creatures, that sing and chant their joyful Halelujas before the Lamb, for than I should write of their Creation, Confirmation, Place, Nature, Number, Amity, Offices, and Degrees: All which is performed by very many Authors; But I am to treat distinctly of The Deputation of Angels, which by few hath been performed, and for that end I have chosen this Text, which I suppose is very clear for the Point: For observe, it is not said, an Angel, or his Angels, but his Angel.  
Now besides the marrow and substance of these words, 
4 Notable circumstances about the Text.  there are four circumstantial Observations, that like Harbingers do blow their silver Trumpets to make way for this Text, to ride with the greater triumph into our hearts; viz.  
1. The persons speaking.  
2. The time. of speaking.  
3. The manner. of speaking.  
4. The recording of the thing spoken by Saint Luke's Evangelicall and Golden Quill, among the Acts of the Apostles and Primitive Christians. 
1 The Persons speaking.   
First the persons speaking are very considerable, if either you eye their quality or quantity.  
1. Their quality, they were not superstitious Heathen, but the Disciples of Christ; They had been tutored and instructed in the Principles of Religion either immediately by Christ or else by his Apostles: In Scripture are sometimes Recorded the speeches of vain and foolish men; as the vile speech of Jobs wife, curse God and Die; of the whorish woman Personated in the Proverbs by a Prosopopaeia; our Saviour useth the saying of Socrates and Plato; 
Mart. Day on 1. Cor. 15. P. 132 133.  and Saint Paul quotes Menander and Epimenides, two heathen Poets: Nay in the Scripture there is mention of things uttered by the black mouth of Sa●an himself; 
Qui Plebeios & vulgares Homines putant cum haec dicerent, ex vulgi opinione Locos, vereor ne dubitent an sint Angeli. Beza in Act. 12.15. P. 332.  But our Text was uttered by Christians, not only Nominal, but Real; Persons knowing and fearing God; being much in Prayer, and resolved to endure Persecution for the Truth.  
2. Their quantity or Number is observable; had it been only Rhodas fancy, we should have passed ●t over, as an impertinent speech; But mark the context; Then said THEY it is his Angel: It seems it was their general Vote: And who, or how many these (THEY) were, 
Act. 12.5.12.  you may gather by comparing the fi●t & twelfth verses together: Peter therefore was kept in Prison; but Prayer was made without ceasing of the Church unto God for him. So that those many gathered together in Prayer (verse the 12) were doubtless the Church at Jerusalem where were very many Christians: They met indeed together in a private house, because they had not the Liberty of any Public Assemblies. Let this be weighed, and 'twill follow that many did either speak, or Agree to this persuasion of the Angel Guardian; you read not that any did contradict it. Publicus Rumor non est omnino frustra, saith Aristotle.  
The General consent and Harmony of people (chiefly if knowing and good) is very much to be heeded; For oftentimes. Vox populi est Vox Dei: I am sure that which Primitive Christians, untainted with Heresy, so near the Fountain of Truth maintained as Orthodox, with unanimous consent; is not by us to be slighted, but carefully observed.  
Secondly an other circumstance is the time and place, 
2 The time & place.  when and where it was spoken: Not at the Table, 
Semel in Anno ridet Apollo.  or Recreations, when the Bowstring is loosened; For there is a Time when the most serious and Religious may be cheerfully pleasant: But this was said at a time of Prayer; in all likelihood joined with fasting for Peter's deliverance; And in a Place, where the Church was gathered together, 
Acts 12.5.12.  for that end: Now certainly Traditional Fables, and inconsiderate Fancies would little become so many Christians in a time of Prayer, and in a place, which though private in itself, ceased to be private, foe long as the Church was there and then assembled. Solomon saith, There is a Time to weep and a time to laugh; so I may affirm, There is a time to be merrily disposed, and declare the conceits and fancies of men; And a time to watch over the Tongue, and buckle the Heart to all gravity and soberness. 
Senec.  Festis convenit Hilaritas, even Seneca could see and say by the light of morality. Let such therefore beware of Temerity, that account and vote our Text, a merry word; a frothy Tradition uttered at Randum by some Ignorant or Inconsiderate Disciple; when neither the time, nor place would suit with such Frolicks. The old saying was, Inter prandendum hilaris esto; not inter orandum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; unseasonable things are absurd, and will displease God and good men. We gather then from the time and place of uttering the Text; that it was the received judgement and Doctrine of the Primitive Christians.  
Thirdly, 
3 The manner of speaking.  an other Circumstance may be drawn from the Manner of speaking it, which was not conjectural or doubting, but positive and express; in few, 
Bernard.  not many words; It is his Angel. Nil tam cito manifestam facit veritatem quam brevis Narratio; saith a Father. Things that are not so Generally received, are attended, with peradventure, it may be, who can tell? And the like Hesitant speeches.  
They say not, perhaps men have Tutelar Angels, but It is his Angel: And dare the people of God be so confident in things which they doubt?  
Fourthly and lastly, There is yet another Circumstance, The Recording it by Saint Luke's Golden quill; 
4 The recording is by Luke.  without which, though the Church did speak and believe it, We had not known their belief in this Point.  
'Twas I say Recorded by Saint Luke; an eminent and holy Evangelist; who did not record all things that passed, but the most weighty and material, both in the Gospel and Acts of the Apostles: Though he was not an Apostle yet Apostolical; saith Tertullian. 
Tertul. Advers. Martion. lib. 4. cap. 2  He whose praise is in the Gospel, throughout all the Churches (for Hierom thinks that Brother was Luke) He, so eminent in grace, 
Beza in 2 Cor. 8.18.  learning of Wisdom, was immediately inspired by God, to transmit the Deputation of Angels, as the Primitive Doctrine unto us, on whom the ends of the World are come.  
Let the Reader put all this together, and Note it well.  That a Church of most serious, knowing and devout Christians, being met together for Prayer and Fasting, did then generally and peremptorily: in the most pure, Crystal and untainted times declare the Doctrine of Angel's Deputation; which Saint Luke also approved, and judged fit to be conveyed and handed to us as the Primitive Doctrine: The Scripture no where else contradicting it, but often consenting thereto: And then certainly this will amount not only to a probable conjecture, but an infallible Demonstration, That there is some such thing as a particular and Guardian Angel. 
Having thus viewed the circumstantial attendants on this Text, 
The several Expositions of the Text.  (which are as Grains of allowance to make our Golden Truth current) we now begin to settle on the Marrow and substance of the words:  
IT IS HIS ANGEL.  
There are five several Expositions (chief) of this Text. 
See Salmeron and learned Dr. Hamond on the Text.   
1. Some understand it of a Messenger which the Disciples supposed Peter had sent unto them on some Message or errand: But (with the leave of those Expositors, and after the payment of that Tribute which is due to their learning) How doth this agree with the context? And with Rhodas owning of Peter's voice? Men are distinguished by their voices, as much as by their Faces. 'Tis like his very knock, we known to her, 
Note. Corbet in a Sermon on 1 Cor. 1.27. P. 11.  but much more his Voice. Act. 12.14. It is said that Rhoda knew Peter's voice: And at the 15 verse, she constantly affirmed that 'twas even so. It is an eminent outgoing of Divine Providence to give so many millions of millions a Distinct Face and Voice; by which the Husband knows his wife, The Father his child, the Creditor his Debtor and the Magistrate the Delinquent: in a word, by which we know our friends from our enemies, and without which Treason, Incest, Parricide, and confusion would overwhelm the World.  
Again, Peter was now a close Prisoner, under many Guards bound with Chains, His Keepers say some, bound in the same chain with him, And this was the Eve before his intended execution. 'tis probable then, He was not in a condition of sending Servants and Messengers to his friends, or of hearing from them: Such imprisonments as so suddenly expire in the death of Traitors, seldom give so much liberty to the restrained.  
Lastly, although the word ANGEL signifies a Messenger, and so hath been used when 
† Mat. 11.10. Rev. 2.1.  not applied unto an Angel, yet the Disciples in case they had discented from this Truth, would have used another word for Messenger: (rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) on Purpose to bolt out this Received opinion: 
Hyeronymits in Isa cap. 6. Robert's Key of the Bible. P. 160.  or at least Saint Luke in relating it would have done it, seeing not only Saint Hierom on Isaiah, but his very style (say the Learned) do evidence he was exactly skilful in the Greek tongue, and saith Causabon observed a more pure Hellenisme than the rest of the Evangelists. I say Saint Luke, so excellent a Grecian, could have used an other word for Messenger, if the Deputation of Angels had not suited with his judgement especially considering and well knowing (as Grotius saith) that this opinion was generally received among Jews and Christians. 
Grotius in Acts 12.15. p. 314.   
A second Interpretation of the Text is this 
* Leighs Treatise of Diu. lib. 3. cap. 7.  Some say the men spoke according to the Vulgar saying and tradition; not according to the truth, or as themselves believed. As an instance is given concerning the blind man; when they asked whether he or his Parents had sinned that he should be born blind? How could he sin Actually before he was born? What a strange Question was this? But you must know there was an 
* So Beza Grotius, Diodati, and others tell us. Aug. de Civ. Dei lib. 9 cap. 11.  Opinion that found general reception, which all the Platonics held, as also Origen and others; That the Soul was created before it was put into the Body, and as it did good or ill, so it was put into a well-tempered or defective Body: Austin declares that this was the Platonics Opinion: And Piscator believes, that that Question of the Blind man's sinning related to the Pythagorical Transmigration of Souls from one body to another after death:  
Now unto all this I answer, That although it is very probable that question touching the blind man, was according to the Vulgar Opinion of Transmigration, yet it from thence followeth not that our Text here was uttered in the like manner; in regard of the forementioned circumstances of time, place, and manner of speaking it: For the Disciples being now employed in so solemn Devotions, could not probably be supposed guilty of so much Freedom, if not Levity, at such a time and in such a place as we have observed already.  
Besides that Vulgar opinion (of the blind man's sinning before he was born) was checked by Christ himself, Note. 
Joh. 9.33.  
Ezek. 18.20.  when he said, that neither he nor his Parents had sinned; that is, He had not sinned himself, nor his Parent's sin should not be charged upon him. 
Diodati on John.  Christ did put by this discourse, saith one, as vain and frivolous: But this Doctrine of the Guardian-Angel received no check. 1. Not from any of the Church there assembled. 2. Not from Peter when he came in; to whom (among other Congratulations) 'tis likely this Conception was declared: 3. Not from Luke that relates it, though the Evangelists relating a thing doubtful or fictitious do use to put a spoke in the wheel that turns it off, 
John 11.13. & 21.23.  as in john 21.23. Then went this saying abroad among the brethren, that that Disciple should not die; 
Eccle. 12.7. Luke 23.43. Ezek. 18.2, 20.  yet jesus said not unto him he shall not die, but if I will that he tarry till I come, what is that to thee? Nor 4. from any other Text of Scripture, or rational consequence therfrom: But that opinion of the Transmigration of Souls is often confuted in God's word.  
A third Interpretation is this; 
Atetius in Locum.  'tis said that the Disciples concluded, that an Angel by his knocking and voice came to give notice that Peter's death was at hand: For secret Murders have been detected by such Revelations and Apparitions as these.  
But this Gloss is rugged and unwarrantable; For although the Jews in their Writings make frequent mention of Samael the Angel of Death, yet they called him so for inflicting and not foretelling of Death.  
4. 
Calvin Inst. lib. 1. cap. 14. Sect. 7.  Calvin thinks it was an Angel peculiarly destinated to Peter only for that time of his Imprisonment; But in case it was peculiar to Peter, how or whence did arise that general Tenent among the Jews and Christians? And if an Angel was appointed to attend him in the time of his Imprisonment, why not also at other times, when the Apostle might come into the same or like perils? unless it can appear that Saint Peter had never need of an Angel but then, Psal. 91.11. The Angels are charged to keep us in all our ways; viz. Which way soever we move or walk in every turn of our life.  
5. And lastly, The opinion which the 
* Tertullian. Origen. B●sil T●●●doret Hi●●●. C●ry●os●om 〈…〉.  Ancient Fathers and most Learned Expositors follow, is this, That the Primitive Christians believed that every Elect Servant of Christ hath one particular Angel to guard and guide him: And they are so many who give this interpretation, that it would be almost endless to muster them, as all that have the least acquaintance with Antiquity and the Volumes of the Fathers will confess. A small Taste you shall find in this Tract, in its proper place.  
Having given the Reader the several glosses and chief interpretations of this Text, we come now to our Doctrinal conclusion from the words.  
Every Elect person hath his Guardian-angel, 
Thesis'.  who by particular Designation is allotted to be his faithful Keeper, and Tutor, and vigilant Associate to his lives end.  
I say Elect persons, and such only, saith Origen, as are Praecogniti a Deo, 
Heb. 1.14.  They are to attend the Heirs of Salvation: All such are dear to God, and there be Angels enough to guard them.  
Every Elect person hath the presence and tuition of confirmed Angels to shield him, and to stave off evil Spirits from him.  
Every Elect hath one particular Angel that watcheth over him, God hath a general care of the World, but a more particular care of his Saints, who are his Jewels, the Apple of his eye, the Signet on his hand.  
This Angel is allotted and assigned by God to his particular charge, every Angel knows his Office and his Place: They all act by Commission, for God is the God of order and not of confusion.  
This Angel is to be his Keeper, his wise Counsellor, his faithful and strong Defender; his most loving and friendly Associate.  
Moreover, the Angel is not utterly to departed from him, till his Pilgrimage and Warfare be ended.  
Now the main Branch which requires confirmation, and in treating of which the rest will fall in, is this; That every Elect person hath one particular Angel to guard him.  
But first to shut out all Prejudice, three things will by us all be most easily granted.  
1. That many rich Mysteries are locked up in the Nature of Angels, which by degrees will break out.  
2. That we abhor with greatest Detestation the Adoration of Angels.  
3. That we must not exclude a multitude of Angels from extraordinary attendance for our greater consolation in some straits: And these things will eternally stop the mouth of most Arguments against this Truth.  
The first is to satisfy the Ignorant, who will stumble at this Point, because they are in darkness and never heard it before.  
The second is to silence our Adversaries of Romish Interest, who may hope that the Needle of this discourse inclines to draw in the rotten Thread of Adoration.  
The third is to prepare the Godly, Learned, and Orthodox, who chief in opposition to Rome have denied this point; That they would be pleased to suspend their Objections, and meekly to consider what is here written.  
The first Concession is this, 
1 Concession.  that many Mysteries are locked up in the Nature of Angels, which by degrees will break forth. Among all the Creatures that God made in the six days, Moses doth not once mention the Angels of Heaven; shall we therefore be Sadduces and believe there is no Angel nor Spirit? 'twas a long time before those great Mysteries of the Nature, Offices, and Degrees of Angels did break forth; before the Headship of Jesus Christ over them, and their happy confirmation by him (after so many fell as Lightning from Heaven) was the usual talk and discourse of the church of God: strange things are mentioned of Angels; as their Languages, Names, Songs, Battles, their converse with one another; visions of God, their Motions, Number, and Ranks. What means the receiving of the Law by the Deposition of Angels? Or the Angels striving with the Devil about Moses his body? Their desire to pry into our Redemption by Christ? and the making known by the Church somewhat unto them? In a word, the Voice of the Angel at the last day? All this is hinted unto us in 
* 1 Cor. 13.1. Col. 1.16. Job. 38 7. Matth. 18.10. Isa. 6.2, 3. Heb 12.22. Act. 7.53. Judges 9 1 Pet. 1.12. Eph. 3.10. 1 Thes. 4.15.  the Scripture; Here are great Deeps wherein the hugest Elephants may swim, and Leviathans tumble: And in the exposition whereof the most Learned are like lisping Children; God will piecemeal and in his due time discover all to us, very much here, and the rest in Heaven: Then all Mists as well as Tears shall be wiped from our eyes: Now we see darkly, we know but in part: Melius est dubitare de occultis, quam litigare de incertis; Pliny the younger was swallowed up of a smoking burning Gulf, approaching too near to find out the cause of the Eruption. Let us hear what Learned Hiensius saith on the Mysterious Book of the Revelation; 
Dan. Hiensius in Sacr. Exercitat. ad Nou. Test. lib. 20 cap. 4. p. 597.  Non quaedam Ignorare tantum, sed & Ignorare quaedam velle, Humilitatis Christianae Partem non exiguam existimamus; Ne parum reverenter abdita Scrutemur. This should cool in us the uncomely Itch of Curiosity, in Divine things: But on the other side, we must be desirous to know what God hath revealed in his word, and in order thereunto to believe that we know nothing; to be sensible of our darkness and blindness in Spiritual things: 
1 Cor. 8.2.  The Lord knows, we have weak Eyes, stammering Tongues, and trembling Quills; if we go about to speak or write of the deep and sublime things of God; And such, without all peradventure, is the Doctrine of Angels:  
2. 
2 Concession.  Whilst we plead for those glorious Creatures, those loving and lovely Spirits, and their care which is extended towards us; from our Souls we do abhor and detest as most impious, the Adoration of Angels; with a desire it may be as hearty, as themselves also do it: For as nothing pleaseth them more than our conversion and gracious conversation, 
Rev. 19.10. & 22.9.  so nothing is more abominable to them, then to be adored: Origen spoke to fvourably of it; but the Lord hath most expressly forbidden it, 
Psal. 50.15 Col. 2.18.  Col. 2.18. Let no man beguile you of your reward, in a voluntary humility and worshipping of Angels: Divine Adoration is neither due nor pleasing unto them, nor honourable to God, nor any way profitable to ourselves. 
Mendoza in Reg. Vol. 2. p. 25.  Tertullian in Mendoza observes, that some men, namely Magistrates, are called Gods; But so are not Angels, who yet are more excellent; and all to hinder our Adoration of them. 
Matth. 4.10. Heb. 1.13.  Take heed therefore Christians, that ye do not so cry up Angels as to derogate from Christ in the least:  
3. 
3 Concession.  When I say one Angel chief and constantly attends the elect Person in an ordinary course; It cannot be denied but in an extraordinary way 
* Psal. 34.7. Exod. 14.19.  One Angel may attend many Saints, as the Noble General, and valiant Captain of the Huge Troop of their particular Angels (as we shall show hereafter.) And also that many Angels may attend 
* Psal. 91.11. Luke. 16.23. 2 Reg. 16.17.  One in some Eminent and Arduous Employment, for our greater consolation.  
But from hence to conclude that a Believer hath not one constant or usual Guide, carrieth with it such a kind of Argumentation: Note. One General belongs to many Regiments and Companies, therefore no Soldier hath a Captain in particular: or (on the other side) thus; One General hath an whole Army round about him to defend him, therefore he hath not an Altar Fgo, or Animae Dimidium, that above all the rest doth watch over him, will stick to him, and die with or for him, if need require. Have not young Studients, besides their general Officers, as Chancellor, Vicechancellor, Proctors, Precedent, Vicepresident, 
Bucan. Loc. Com. de Ang. Loc. 6. pag. 70.  Deans, particular Tutors to read to them and watch over them? And thus it is in the Doctrine of Angels; Many Angels look to the Church and belong to each particular Believer: And yet saith Bucan, 
Cal. Instit. lib. 1. cap 14.  one Angel may be his ordinary Tutor, and more especial Guardian: So that calvin's, Pro certo Habendum, is still very true: This saith he, is to be held for a certainty, That not only one Angel hath care for every one of us, but that all of them with a common consent do watch over our Salvation and Good.  
I have given you the Preparatory Concessions, and am come at last to demonstrate our Thesis, and to prove that every elect Child of God hath one particular Angel to tutor and defend him. We shall prove this Point by the Dim Light of Nature, clear Beams of Scripture, and the consent of many Ancient and Modern Writers, untainted with Popish Leven.  
First, this may be proved by the Dim Light of Nature, where I must show you; 1. 
1 The Point proved by the dim Light of Nature. 1 That the Light of Nature is Well to be heeded.  That the light of Nature is well to be heeded though not rested in. 2. What the light of Nature hath taught us in this Point.  
For the former, it will appear by these Mediums.  
1. It is a Relict or Remnant of the Image of God; Although this Light be not able to prepare us for Grace, or bring us unto Christ: And although compared with Faith, it is but as a Gloworm to the Sun; Yet though the Taper be small and burn very dim 
* See Melanchton de Lege & Peccato. Antony Eurges vindiciae Legis 7. Lect. p. 67. Rom. 1.20. Act. 17.27. Psal, 19.1. Act. 14.17.  some Light and Irradiation flows from it, enough to leave men without excuse, and whereby we may guests at our Primitive knowledge in Paradise: Even as the bigness of Hercules body was gathered by his Foot, of a Lion by the Claw; 
a Stock of Divine knowledge. p. 11.  And the ruins of some stately Palace do serve to declare its former Magnificence: Much is read of God by the Light of Nature and in the volume of the Creatures.  
2. The Light of Nature is necessary though not sufficient in civil and moral things; 
b Burges (ut ante) 72.73.  For reason makes men in a Passive capacity of Grace, of which a Stone or Beast is not receptive or capable.  
3. Many Points in Divinity do not cross the Truth of Nature; as Grotius and 
c Grotius de ve●●t. Relig. Christianae Mornaeus etiam; ●nd Dr. Hammond of the reasonableness of Religion. See Tertul. de Carne Christi. lib. 5. cap. 5.  others do abundantly show in divers particulars, too many here to recite; Although Bleer-eyed Nature cannot pry into the Trinity, Incarnation, and Resurrection.  
4. The same Object may be known by the Light of Nature and by Faith: I may know there is a God, and but one, by Nature and Scripture Revelation: And yet for all that hath been said, we dare not affirm (with Socinians) that Reason is the Rule and Pillar of faith: For in many things, Ideo credendum, Quia Incredibile.  
You see what is taught by the Light of Nature in Religion is not to be neglected, 
2 What the Light of Nature saith to our Point  nor rested in.  
I am now to show you what the Light of Nature hath seen and said to our Point? I answer, It is well known to the Learned, that Heathens have talked much of ones good Genius, which waits on every man from his Cradle to his Grave: And perhaps Plato's Genius differed little from Aristottle intellectus Agens: For the Peripatetics writ much of immaterial Substances, Intelligences, abstracted and separated forms. Servius saith, that the Genius was given to be a Guide and Conductor of those that were born. 
* Camerarius. lib. 4. cap. 15. Stoici Singulis Cenium & Junonem dederunt. That is, saith Lipsius, Viris Genii attribuebantur; Foeminis Junones. Seneca in Epist. 110. p. 640.  Censorius saith, that we have a Genius given to us for a continual Controller and Assistant, and that he never withdraws a Minute from us, but doth always accompany us from the time we are committed to his charge, which is at our first coming into the World, to our last Gasp: Socrates, Empedocles, & Plutarch held the same: In a word, The Heathen Poet? Menander is most express; Cuique homini simul ac Natus est statim assistit Daemon; Ductor vitae bonus. This Eusebius thinks they learned of the Jews; But others say they read it by the Light of Nature. In the ancient Coins of Trajan and Adrian; there is seen a Genius, holding in his right hand a Cup, which he reaches out over an Altar strewed with flowers; And in his left hand a Whip or such like thing. In the Coins of Dioclesian there is seen in the left hand of the Genius a Cornucopia, or Horn of plenty, and in the right hand a Cup, with this Inscription 
* Genius Populi Romani. Camerarius lib. 4. Plutarch in vit a. M. Ant.  GEN. P. R. Also Cities and Nations had each of them a special Genius, saith Camerarius in his Learned Historical Meditations. Plutarch saith, that an Egyptian advised Antony not to contend with Augustus any longer, because the Angel or Spirit that had him in keeping (as he found by casting their Nativity, if we may believe him) did fear and redoubt the Angel of Caesar; and being courageous and lofty when he was alone, became Timorous by approaching the other: This good Genius they called Lar: Apuleius writes much, De Deo Socratis, 
Aug. de Civ. Dei. lib. 8. cap. 14.  of Socrates his God; which, saith he, ever attended upon him as his friend, and forbade him to proceed in any Action that was to be unfortunate in the end: Now there (saith Austin) he plainly affirms, that this is no God but an Airy Spirit. Much more might easily be written of this subject, if it were needful: 'tis sufficient that Heathens have this truth from the breast of Nature; From thence they sucked it; though pulling indeed somewhat hard, they have drawn blood with the milk; yet who doubts but the good Genius of the Heathen, and the Christians Angel-guardian, are one and the same thing?  
Secondly, 
2 The point proved by the clear beams of Scripture.  As the Doctrine of Angel's Deputation was seen by the dim light of Nature, so also is it evident by clear beams of Scripture: I say not only by Heathenish conjecture, but Scripture Revelations: And here I shall premise three things.  
1. That all Doctrines must be brought to the beam and balance of the Sanctuary 
* Traps Treasury, p. 103. See Doctor Whitaker of the Scripture against B●llar. And Reynolds, de sacra scriptura & Ecclesia, : The Chineses use to say of themselves, That all other Nations see but with one eye, they only with two; so I may say, poor Heathens see but with one dim eye of Reason, Christians with two Eagle eyes, The Old and New Testament. Sin and Death have defaced, & very much blotted the volume of Creation; but the Bible is a Fountain clear and unmudded: Let the Jew go to his Cabala; The Mahometan to his Koran, and the Papist to his simple Legend: But Protestants must go to the Scriptures as a well of Life.  
2. That many things are firmly believed which the Scripture doth but touch in a few places; As the creation of Angels, and fall of one moiety of them, Christ, the believing Jew's Saviour, and Heaven (as well as Canaan) their portion after this life, which is seldom mentioned in the Old Testament: The famous Doctrines of the Trinity, Lords Supper, Infant-Baptisme, the Christian Sabbath, and Lots, but touched in the New: God not once named in the book of Esther, yet who doubts but it is Canonical 
* Hoc non vult de mo le Librorum, sed quod spiritus sanctus nostri babuerit Rationem, etc. Aust ? john 21.25. If all the things that Christ did were recorded, how vast a volume would they make? So if all Truths in the Scripture should be largely treated of, not the Pocket but a Cart should carry the Books. The Rabbins say, that on every syllable or tittle of the Law hangs a mountain of sense and holy Doctrine: And a good servant will mind what his Master once bids him do, without expecting a second command: The rarity of Pearls and Jewels makes them the more precious.  
3. That which is mentioned in both Testaments, is not only a Truth, but eminently so: And that which in the New Testament was expressed by the lips of Christ, the way, truth, and life, you must account written not with Ink, but a Sunbeam, or in letters of Diamonds.  
To apply these Rules to the comfortable Doctrine of Angel's Deputation: It is clearly expressed in God's word: It is not much or very often mentioned therein, yet of equal authority and tru●h as if it were: It is in both Testaments, and in the New Testament was uttered by Christ Jesus himself, Hunc audite.  
Letting pass some others that are urged, we ●hall chief insist on three Texts of Scripture Gen. 48.16. Mat. 18.10. And our Text, Acts 12.15.  
To begin with Gen. 
1 Scripturt proof, Gen. 48.16.  48.16. Jacob blessing his son Joseph, speaketh thus to him, blessing both him and his two sons, 
Chrysost. Hom. 7. in Laudem Pauli.  Ephraim and Manasseh, The Angel which redeemed me from all evil, bless the Lads! chrysostom quotes this very Place for the Deputation of Angels: 
Basil contra Eunom. lib 3.  And Basill shows from this Scripture, That an Angel is present with every one as a Pedagogue and Pastor, ordering and directing his life. 
Rivius, de Praesid. Ang. p 720  Loquitur Patriarcha de eo Angelo quem peculiariter ipsi tutorem, & custodem, comitemque addiderit Deus; so Rivius writing on that place.  
Now because some modern Writers are very confident this makes not for our Turn, let us see and weigh their Objections.  
It is said this is spoken of God, Object. 1 blessed for ever.  
I answer, Sol. God is named as a distinct person in the foregoing verse, Gen. 48.15. And he blessed Joseph, and said, God before whom my Fathers, Abraham and Isaac did walk, the GOD which fed me all my life long to this day; The Angel which redeemed me from all evil, bless the Lads. Behold he first mentioneth God, and after that an Angel; so that 'tis evident he speaks not of one and the same person here: In case he had, he would not have varied the Terms, much less have called Jehovah (God blessed for ever) by the name of an Angel.  
Jacob could distinguish between the Potter and the clay; and put a difference between God, the Person sending; and an Angel, the creature sent.  
If it be replied that Christ is called the Angel of the Covenant, Mal. 3.1. I answer,  
1. Christ is indeed called an Angel in Scripture, but seldom without a note of Difference; To let you know he is more than all Angels; so he is called the Head of Angels, and the Angel of the Covenant.  
2. 
Richard Stock on Mal. 3.1. p. 165.  God the Father is never in the Scripture called an Angel; Christ is called an Angel, b●cause saith Austin, he is the Messenger of the New Testament wherein heavenly blessings are promised. 
Aug. de Civ. Dei.  Christ was to reveal his Father's will to his people: But how God the Father (of whom Jacob speaks) can be called an Angel, I see not, what person is there to send him.  
Again it is objected, Object. 2 This Angel mentioned by old Jacob is joined in Blessing with God, therefore it is Christ, not an Angel: Besides the Angel with whom Jacob wrestled in prayer, 
Gen. 31.  'tis like was this Angel. I answer,  
God blesseth and redeemeth efficiently; Angels and Men instrumentally: If this were spoken of eternal Redemption, it were peculiar to Christ; but Jacob here speaketh of Redemption and Deliverance from temporal Evils, which is confessed to be a main office of Angels: 
Ps. 91.11.  Therefore Mercerius saith, it was an Angel to whom Jacob ascribeth his Deliverance as to God's Minister. Who is there that doubteth whether Ministers or Pastors may bless their people, Parents their children? (as old Jacob here blesseth Joseph) If so, then certainly Angels may instrumentally be said to bless and do us good, as well as men.  
But how doth it appear that this Angel was he with whom Jacob wrestled long before? when it is plain that he was prayed to by Jacob, and was called, The God of Bethel: 
Gen. 31.13 32.  But this Angel is neither prayed to, nor styled God: Only in blessing Joseph, he wisheth that God and his Angel may also bless them; The one in commanding a blessing, and the other in the execution of Gods will.  
'Tis again objected; Object. 3 How was this Angel peculiar to Jacob, when Jacob wisheth that he may bless and help joseph, and the Lads, his sons? I answer,  
1. Although that Angel did principally attend jacob, yet now also he might be helpful to joseph & his sons, being locally as well as morally near unto him.  
2. At jacobs' death (he being now very old) that Angel of his would wholly be free, and at liberty to help them.  
3. jacobs' Angel by further looking to him, and cherishing him in his old age and weakness, 
Secundus in sentent. p. 89.  and in the dregs of his time (for old age is Viva mors, Cadaver spirans, Mobile cadaver) might therein not only do good to him, but also to his children; that he might have strength to give them a more particular blessing, as afterward in Gen. 49.22.  
Lastly, Object. 4 it is objected, that jacob met an Host of Angels sent for his defence, and he accordingly called the place Mahanaim, 
Gen. 32.1  (that is, two Hosts, or two Camps) Therefore some hastily conclude, jacob had not ONE Angel to guard him.  
But this is no consequence; For as a King sometimes appeareth with a vast or stately Retinue, and at other times is alone with a special Favourite: So it was with jacob; in extraordinary cases two hosts of Angels were about him, and yet he might have one Angel for ordinary and hourly attendance, which was sufficient; of which more in its place.  
So that you see (the Objections being removed) that an Angel was jacobs' Guardian, for he redeemed him instrumentally and ministerially from those temporal evils, that otherwise had befallen him.  
The second Scripture Proof that I shall urge for this truth, 
2 Scripture proof. Mat. 18.10.  is that illustrious passage of our Saviour's, Mat. 18.10. Take heed that ye despise not one of these little ones; for I say unto you that in Heaven THEIR Angels do always behold the face of my Father which is in heaven.  
Observe it.  
1. Not their ANGEL, but their ANGELS: Every one hath his Angel.  
2. Nor the Angels in general, but Their Angels in particular.  
3. Christ saith not, the Jews and Heathens have such Observations: But I, who am truth itself (and at the coming of which Sun, all the shadows of Error and Superstition must fly away) I say unto you, that this doctrine of Angel's Deputation you must receive as an indubitable truth. 4. Then he chargeth the world not to go about to molest or trouble his People; because their particular Angels are not only titular, but tutelar; Their Angels watch over them, and will protect them.  
Grotius, 
Hugo Grotius in Mat. 18.10. P. 314.  although he be not very zealous for the Deputation of Angels as to particular persons, yet was forced to write very favourably of it from that clear Scripture; Probabile admodum est eam sententiam hic a Christo approbatam: It is very probable saith he, that Christ doth here approve of that commonly received opinion. 
P. Lomb. lib. 2. Dist. 11.  The Master of the Sentences doth chief insist on that place, for the proof of this Point; Angelos dicit eorum esse, quibus ad custodiam Deputati sunt: And the place is so clearly for it, 
Rivius P. 717.  that with Rivius we may demand, Quid clarius? Quid Apertius? Etiamne firmius aliquod, ad hujusce Rei fidem, Argumentum quaeris? What can be clearer or plainer? Will you after this seek for any Argument to prove it?  
And Bullinger thus; 
Bullingeri D●cad. 4. serm. 9  Clare dicit puellis additos esse Angelos; hand dubie custodes: In a word, Austin, chrysostom, and Zanchy say the same from this clear Text of our Saviour's.  
But because some endeavour and bend their wits to blunt the edge of this Scripture also, and unpin the wheel of this Chariot, that it may drive the more heavily, whilst they escape it: I shall answer their Objections and Niceties, tending to corrupt this Text.  
1. It is thus glossed by some: Object. 1 Not their Angels, as if every one had an Angel, but theirs in common; As divers Children of a rich & great Man may have three or four servants to attend them in common, and yet each child may not have his particular servant.  
I answer. 1. Sol. 1 This most slender Objection doth sufficiently grant the Deputation of Angels: For the objectors do confess, that those Angels mentioned be their Angels, not the Angels in general of God's Church. There is then a peculiar Designation and Deputation of some certain Angels to their attendance. 2. If they be their Angels, than it followeth, that when all those Disciples were dead, except one, there still remained one Angel to attend the surviving person: Note. who was so his Angel, that he was not another's, which clearly proves the particular deputation of Angels: For if it can so clearly appear that one Disciple (out-living the rest) had Angels peculiar to him, than I pray what false Divinity is this to say each Believer hath one Angel at least to guard him: For Omne majus continet in se minus, the greater comprehends the less. We do not affirm that an Elect hath never more than one Angel: For in arduous and difficult cases, a whole troop of those Angels that attend the Church in general, or such as worship before the Throne, do fly to our relief; But this we may say, that every Believer hath one at least to be near him.  
It is thus also objected by some: Object. 2 If these Angels did attend the Disciples on Earth, as a shadow the body, how do they behold the face of God in heaven?  
'Tis the heaven of Angels to see God's face who is omni-present, Sol. and to be doing and fulfilling his will; This doth not eclipse the happiness of Angels: To retain their Primitive excellency: To attend on the Church which is part of Christ Mystical: To be free from all distraction sin, and misery: To see, know, and love God, to do his will readily, faithfully, and cheerfully; Oh this is an heaven to elect Angels, whilst they are dispersed, busied, and employed upon earth.  
Lastly 'tis objected, Object. 3 Let the scope of Christ be well observed; what doth he drive and aim at? Was he before talking of Angels, or their Deputation? No, but he would not have his Disciples offended, despised, or injured: Now how doth the Doctrine of Angelical deputation contribute any light or vigour to that discouse and design of our Saviour. Sol.  
I answer much every way, in four respects.  
1 Offend them not, do not despise or undervalue them: 
† Ab homine mortali despici vel pro Nihilo duci, quos Deus in tanto pretio habet nimis absurdum feret. Mart Bucer in Mat. 18.10.  Because each of them, though never so poor & mean in the world, and void of external pomp and glory, or humane assistance, hath an Angel of Light, glorious in power and wisdom, designed to his particular attendance: For as the children of Noble men are discerned by this, that each one hath particular Servants, so it is with the people of God. You have no reason to despise or vilipend them whom God hath thus owned and honoured.  
2 Offend them not in any place, though alone; for in all places God is present with them, and a Believers Angel is his faithful Associate.  
3 Offend them not at any time; For though extraordinary guards may withdraw, yet their Guardian Angel will not forsake them.  
4 These particular Angels are placed by God, and are daily accountable to him for their charge: They always behold the 
* Id est astare Deo tanquam Regi, observantes ejus nutum ut capessant ejus Mandata de ipsis emittendis ad custodiam Puerorum Piscator Annal. & Scholar Mat. 18.10 p. 182, 185  face of my father which is in heaven. So that you see the Doctrine of Angel's designation did most directly advance the scope and design of Christ in this place, namely, why his little ones should not be despised or offended.  
The objections being removed, let us be careful how we despise the Doctrine of Angel's Deputation: For if it be unsafe to despise the Christians so attended, it will be more dangerous to contemn the Doctrine whereby they are secured: For in slighting this Doctrine, take heed lest ye be found among the slighters of Christ, who delivered it. Shall the ipse dixit of Aristotle be of force in our schools? How much more the Ipse dixit of Christ in our hearts. Let these words of our Saviour (I SAY UNTO YOU) be as a clap of Thunder, most hideous for sound, to awaken and startle the contemners of this Truth: yet so, as that it may be accompanied with harmless Lightning, and flashes of Divine conviction, that they may no longer suspect, or question what is here uttered by Truth itself.  
— I— who am the King and Lawgiver of the Church; who am Truth itself, and so cannot lie or countenance the lies and errors of others: Wisdom itself, and so do not speak rashly: Holiness itself, and so do it not partially: Power itself, and so am able to punish those that will not believe me. I that am your Redeemer, and shall seal all my Sermons and say with my blood: Finally, I that am the Head and Captain of Angels, and best know what Orders and Instructions I have given them.  
— I SAY— I do not only and inwardly see and know it (who know all things) but I think it fit to speak and promulgate this truth to you: Heathens and Jews have ever said it, but now remember Christ the Eternal Son of God hath confirmed it to you: Many things I know that yet ye are not able, nor fit to hear; but this I will reveal from the Father unto you, as a Doctrine doubted by some, but of rich consolation to all the Elect.  
— UNTO YOU— My dear Disciples I speak it, unto you my hearers, as before many Witnesses, as before those that must record and publish this Truth to the world, and all its nations and ages: For what is spoken to you in obscure corners, see that ye trumpet and proclaim it on the house top.  
— THEIR ANGELS DO ALWAYS BEHOLD THE FACE OF MY FATHER WHICH IS IN HEAVEN. Which words (as you have seen) do most clearly hold forth with both hands, the particular Deputation of Angels; For he saith not, The Angels that attend Gods Elect, but THEIR Angels. Nor is it said their Angel, as if one were allotted to many; but their Angels, each of these little ones that belong to me; whether little in stature as this Child here before you; Or little in grace, parts, and esteem, as some of my Disciples; Or little in their 
* Qui deposita altitudine, se ad Modestiam & ultroneam subjectionem composuerint. Marlorat. in Mat. 18.10  own eyes, as all my Elect, I say each of them is great in the eyes of God, and hath a particular Angel to attend and guard him.  
The third Scripture Proof for the Guardian-Angel is this in the Text, 
3 Scripture proof, Acts 12.15.  Acts 12.15. Behold what Christ himself taught, the Primitive Christians do believe and declare, It is his Angel. They were not Heathens that spoke this, but Christians well instructed in the faith; Not Christians infected with Errors: But sound Christians in the most pure and Primitive Times: Not spoken rashly by the Maidservant Rhoda, but by the Church at jerusalem, and that at a time, and in a place of worship, for they were assembled to pray for Peter: Then it was not a conjectural, 
* Loquantur de petri Angelo, ut de re minime nova, aut ambigua Beza in Acts 12.15. p. 332.  but positive speech: And the golden quill of St. Luke recorded it among the grave Acts and say of the Apostes and Primitive Christians, without the addition of any dislike or descent (as you have seen already); To all which let me add, that this Doctrine of Angel's Deputation was not only believed and declared by the Church at jerusalem; but also it was confirmed by Saint Peter himself, that great and famous Apostle, one of the Lifeguard of Christ, one of his bosom Disciples, one that was present at his Transfiguration, and one that Christ had a very special eye of favour upon; On the doctrine of whose reasonable and brave confession he resolved to build his Church, and to whom the Lord did show singular kindness next unto john, Mar. 16.7. Tell his Disciples (& Peter) that he is risen, and goeth before you into Galilee: And lastly, Peter that was chief concerned in this affair; For they spoke of his Angel; If therefore Peter himself will be so far from checking them for this saying, as to ratify and confirm it; who can any longer demur his sealing of this point? But Peter did acknowledge the Deputation of Angels. Acts 12.11. 
Acts 12.11.  When Peter came to himself, he said, Now I know of a surety that the Lord hath sent his Angel, and hath delivered me out of the hand of Herod.  
1. One Angel came to him, shall we question but it was his Angel-guardian? 2. 'Twas by deputation and appointment, the Lord hath sen● him. 3. 'Twas to comfort and deliver him out of prison, and give him in to the prayers of the Church. 4. That he might be assured it was his Angel, the Angel assumed a bodily shape, a light shining in the Prison, and he spoke to Peter, and smote off his chains. 5. He was herein much confirmed in our point: Now I know for a certain it is so and so: Oh that such as out of zeal against Rome, & in pangs of mistaken zeal, do oppose with some bitterness this truth, would pause, ponder, and consider the forementioned Scriptures; Then would we say with Peter, Now we know for a certain that God sends unto his servants, and to each of them a tutelar Angel to defend and direct them. Now the objections against this last Scripture, were answered in the several expositions of this Text, and therefore here we shall pass them over.  
Thirdly and lastly, 
3 The Point by consent of ancient & modern Writers.  we come now to give you the confirmation of this point, by the joint assent of many ancient and modern Writers, untainted with Popish leven: And here we shall consider two things. 1. That this evidence is not vain. 2. That of these evidences there are store.  
1. That the judgement of Antiquity, viz. of learned, pious, and Orthodox Writers in several ages, doth tend very much to the right understanding of Scripture-truth: We do not say that 
* See john Daille of the right use of the Fathers.  Antiquity, the opinion of the Fathers, and humane tradition are infallible signs & pillars of Truth, or that they are equal with the Scripture, or that General Counsels cannot err; Or finally, that there is not such a thing as Antiquity of Error: But this we safely may affirm, That the judgement of holy, learned, and unbyast men is not a little to be heeded, and doth exceedingly conduce to the clearing of Scripture-truth, tending to settle and establish us in the true meaning of God's word. 
1 Tim. 3.15.  The Church is called The pillar and ground of truth: Not so much a Marble pillar to support the Truth, as a pillar on which is Pasted the Proclamation of Divine Truths. That the judgement of the Learned and Orthodox is not to be neglected, will thus easily appear unto us.  
1. The translation of the Bible into several Languages hath still been highly valued in God's Church: The generality of God's People have no other Bible to peruse but that which is clothed in their Mother tongue; on this Bible they build their salvation: Nay, the most learned Linguists do know the signification of Greek and Hebrew words only upon credit of their Teachers and Authors: Therefore also the Exposition of the Scriptures by the same, or like-learned, or sound men, is not to be suspected or vilipended in God's Church.  
2. They have strong and solid proofs of the things that they hold, well backed with Scripture & Reason, and intermixed with fervent exhortations to Piety.  
3. 
1 Thes. 5.20.  If we must regard the Sermons, Expositions, and Writings of the Living, then surely much more of the Dead, since the Living may recant and departed from their present persuasions; but the other have conveyed that to us which was their Belief both in life and death: Surely the experiences of God's people, whether here, or in heaven, are of marvellous use and rich benefit to the Saints.  
4 Their joint consent, unity and harmony in things fundamental, declares that they were acted, and assisted by the same spirit.  
5. Their difference in lesser things, is so fare from abating the weight of their Testimony, as that on the contrary it adds 
† Jo: Daille of the Fathers, book 2. p. 186.  rather much unto the same: For this clears their consenting in things Fundamental from all suspicion of proceeding from Combination, or Mutual Intelligence, and the thing which is now styled Interest: For when you find them disagreeing in many lesser things, it is an evident argument that they have not altogether sucked their knowledge from one another, or combined together to deceive us: But according to their best understandings they drew all from the Fountain, hewing out each particular point from the rich quarry of sacred Scripture, so far as God did reveal his will to them.  
6. Many eyes see more than two: But the Orthodox 
a Athanasius had so high an esteem of Conncels, That writing of the Nycene Council, he saith thus: An non igitur Peccant isti, si vel cogitent tantum contradicere tam celebri totius orbis Synodo? Athan. De Decret. Nicen. Synod. p. 318.  Counsels consisted of many eminent Lights, and a constellation of many glistering Suns, gathered from Remote parts, earnestly seeking God by Prayer and Fasting: And so by their Learned and Orderly Disputations (as from the collision of several flints) many sparkles of Truth and Light did break forth.  
7. And lastly, Many did not only Preach, but dispute for, and pen down what the Lord had revealed unto them; some of them using Red ink, and sealing the Truth which they attested with their blood; As Ignatius, Policarp, Cyprian, Origen, Huss, and many others, who amidst all their tortures would not let go the Truth, as well knowing that the Vine of God's Church doth bravely flourish after it hath been well watered with blood: Persecutors that burned their bodies, could not utterly consume their Writings.  
Thus I have endeavoured to prove that the judgement of Learned and sound Writers is of great use for the clearing up of Scripture-truth.  
2. I now proceed to show you that of godly and learned Authors, a multitude have pleaded for the Guardian Angel; besides such as are tainted with Romish interest.  
Tertullian, 
Tertul. de Baptism.  who flourished about the year of our Lord 200. in his book of Baptism, doth fully declare himself to be of this persuasion.  
Clemens of Alexandria (about the same Time) saith thus; 
Clem. Alex. stromat. lib. 6.  Per gentes & Civitates sunt distributae Angelorum Praefecturae; Fortasse autem etiam ex iis sunt Deputati singulis. Nations and Cities have their Angel-guardian, and it is likely also particular persons.  
Origen, about the same time, 
Origen in Hom. 66. in Numer.  a most stiff Champion for this Truth; and one that leveled some objections against the same: Adest unicuique Nostrum, etiam minimo, qui sunt in Ecclesia Dei, Angelus Bonus, Angelus Domini, qui Regat, qui Moneat, 
Idem. in Lucam.  qui Gubernet, etc. And again thus; Ego non ambigo & in caetu nostro adesse Angelos, non solum generaliter, sed etiam sigillatim: He saith, that not only particular Churches, but Persons, even the least and meanest in God's Church have the presence, warning, and oversight of a good Angel from God: And of this, saith he, I do make no question at all.  
Basil the Great, 
Basil contra Eunom. in Libr. 3.  who lived about 370. thus, Vnaquaeque Anima Angelum habet ad sui custodiam Designatum; Every Soul hath an Angel appointed for his Keeper.  
Gregory Nyssen, 
Greg. Nys. in vita Moseos.  who flourished about 380 saith thus, There is given to every man one of the Angels as an helper and Protector: This is a true speech that hath descended unto us, and the which we believe.  
Theodoret, 
Theodoret. Or●t. 11. p. 715.  who flourished about 390. thus; Vnicuique nostrum unus Designatus est Angelus; To every one of us is an Angel assigned.  
Hierom, 
Hieronymus in Matth. 18. Lib. 3.  who lived about the same time, thus, Magna Dignitas Animarum, ut unaquaeque habeat ab Ortu Nativitatis, in custodiam sui Angelum Delegatum: Full great is the Dignity of our Souls, when as every one at the first coming into the world hath an Angel deputed to defend him.  
And again, 
Idem in Psal. 33.  Haud dubium est Timentes Dominum ab Angelis custodiri, sicut ipse Dominus docet, Mat. 18. It is not to be doubted but the Angels keep such as fear God, even as our Lord himself teacheth.  
Chrysostom, 
Chrysostom in Act. 12.15.  who flourished about the year 400. writing on our Text, saith thus, Every Saint hath a particular Angel allotted to attend him; which Position plainly ariseth from this place.  
The same Father writing on Matthew saith thus, 
Id. Hom. 60. in Mat.  Singuli Sancti suos habent Angelos, Every individual Saint hath his Angel.  
The most Learned Austin who flourished much about the fame time, 
Augustinus lib. 1. Medit. cap. 12.  saith thus, Hoc etiam Maximum existimo beneficium; quod ab Ortu Nativitatis mea, Angelum Pacis ad me custodiendum, nsque ad finem meum, dedit mihi Dominus. I account this a very great blessing, that the Lord hath given me an Angel of Peace to be my Keeper, from the time of my Birth to the end of my life.  
Isidore, 
Isidor. de Sum. Bono.  who lived about 630. faith thus, Boni Angeli ad Ministerium humanae salutis Deputati sunt: Singulae Gentes Praepositos Angelos habere ereduntur; Omnes homines Angelos habere probantur: 'tis believed that all Nations, but 'tis certain all men have their Angel's guardian.  
Theophylact, 
Theophylact. Enar. in Mat. 18. fol. 48.  who flourished about 1070. saith thus, Omnes enim Homines, & maxim fideles, suos Angelos habent: All men, but especially the Faithful have their Angels.  
Bernard, 
Bernard de Consideratione lib. 5.  who flourished about the year 1130. thus, Angeli creduntur singulis Hominibus dati de quibus salvator Mat. 18. It is believed every man hath his Angel; of which our Saviour in the 18. of Matthew; where also he doth not barely approve this Opinion himself, but declares it to be the received Doctrine of the Church in those days:  
John Rivius, 
joha: Rivius in libro de Praesidio Angelico. p. 717.  who wrote about 1540 is of all men the most zealous for our Point, and at last confirms it thus, In eadem nunc sententiâ persto, nec deduci inde me unquàm patiar: I am now fully of that judgement, nor will I ever suffer myself to be withdrawn from that persuasion.  
Peter Martyr, about 1562. 
Peter Martyr. Com. in 1 Cor. 11.4. fol. 151.  wrote thus, Angeli deputantur singulorum Hominum obsequijs; juxta illud salvatoris, Mat. 18. Every man hath an Angel appointed to give him diligent attendance, as our Saviour tells us.  
Theodor Beza, in the year 1564. 
Theodor. Beza in Mat. 18.10. p. 62.  wrote thus, in his Comment on the Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Id est, Angelos ipsis peculiariter adhibitos custodes, adversus Satanam, & impuros spiritus; ut ex Plurimis Veteris Testamenti Testimoniis liquet. Their Angels, saith Christ; that is, the Angels peculiarly designed to be their Guardians against Satan and all impure Spirits, as is evident by many places of the Old Testament.  
And writing on the Text, 
Beza in Act. 12.15. p. 332.  he saith thus, They who think the Speakers of this (it is his Angel) to be common and ordinary fellows, repeating merely the Vulgar Opinion; I am afraid least with the Sadduces they should doubt, If there be any Angel or Spirit.  
Zanchy, who flourished 1580. 
H. Zanchius Tom 3.  is firm and zealous for us: Cuique electo ordinarè certum propriumque Angelum, qui perpetuus est ejus Custos & Comes, jam indea Nativitate usque ad finem Vitae, a Deo Assignari; Extra Ordinem vero plures etiam nonnunquam ad eum pro Dei beneplacito, Majoris consolationis causâ, mitti; vero simile est, & cum sacris literis consentaneum, etc. Vniversa Ecclesia semper sic sensit. It is most like to be true, for it agreeth with the Scripture, and the whole Church hath in all Ages held it, that God doth allow every single Elect ordinarily a particular Angel to be his Keeper and Companion from his Birth to his Burial, from the Womb to the Tomb; And in extraordinary cases, he sends many Angels to his help, and for his richer Consolation as seemeth good unto him.  
Buchan, 
Gu. Bucan. Loc. Com. De Angelis Loc. 6. p. 70.  who wrote about the year of our Lord God 1600. is expressly also for it: Ordinary cuique electo certum quendam bonum Angelum a Deo Destinatum esse ad custodiam colligi potest ex Verbis Christi, Mat. 18.10. Item ex Act. 12.15. It may be gathered from the Scripture, that every Elect person hath some one good Angel assigned of God for his Preservation.  
To these Testimonies let me add some of our latter Writers, 
Salkelds 44. Chap. of Angels.  Salkeld in his 44. Chapter of Angels, is very clear for his Guardian-angel.  
Mr. Josiah Shute (a late Eminent Preacher in London) writes thus: 
josiah Shute his Hagar. p. 105.  It cannot be denied, but most of the Greek Fathers and many of the Latin, and all the Schoolmen; yea, some of the late Writers, and those of the Protestant Party, have been for the Guardian-angel.  
Mr. Fuller thus, 
Fuller of Christ's Temptations p. 100  THEIR ANGELS, that is Angels deputed to their Protection: The Pages and Servants which wait on the young Children of great Persons, are commonly called the children's Servants, although their Parents hired them, and give them Meat, Drink, and Wages: Angels are Gods Angels as he employs them; OUR Angels as employed about us.  
Mr. 
Mr. Laurence, of our Communion & War with Angels. p. 20. Mr. Greenhill on Ezek. 9 p. 207.  Laurence (writing of Angels) declares for it, saying, 'tis probable that every Elect hath his proper and peculiar Angel.  
Reverend Greenhill on Ezekiel, supposes that several Angels have the care of Cities, Kingdoms, and Communities committed to them; for which he urgeth Dan 10. and Clemens Alexandrinus. And why not by the same reason each Believer his Angel?  
Mr. 
Mr. Leighs Body of Divinity in 4to. lib. 3. Cap. 7. p. 98.  Leigh therefore (though he doubts this Doctrine) may well Lace his Margin with this confession: Vnde concludunt tum Patres, tum Scholastici, singulis pueris atque adultis etiam certos Angelos esse attributos: From whence the Fathers and Schoolmen do conclude that both Children and men have particular Angels assigned them.  
Thus I have given you a Taste of ancient and modern Writers (untainted with Popery) who have eminently appeared for the particular Deputation of Angels: So that you see it is no Novel Opinion, or that which hath been only embraced by the Sea of Rome.  
And now having written thus much to free this Persuasion from ever being clogged with the Imputation of Novelty; 
A Digression of Novelty in opinions.  I shall by way of Digression say somewhat of Novelty in Opinions before I quit this Head.  
One hath laid down these Distinctions of Novelty in Doctrine. 
Mr. Samael Bolton of Errors.   
1. Things may be said to be new in respect of God's Prescription, or of man's Invention, Mat. 15.9.  
2. In respect of Institution or Restitution, John 13.34.  
3. In respect of Creation or Apparition; So the Moon may be new, though long since created.  
4. In respect of Being or Observation: And so especially this Doctrine of Angels may haply appear new to the vulgar Reader.  
Now from these Distinctions I shall raise two Conclusions.  
1. 
Daille of the Fathers. p. 188.  That all Doctrines coined and invented by men, unwritten in the Scriptures, and unmentioned by the ancient Fathers, must needs be reputed no better than Errors. That which the ancient Fathers do not touch, conclude it was never preached by Christ or his Apostles: For what probability is there that those holy Doctors of former Ages, from whose hands Christianity hath been derived down to us, should be ignorant of any of those things which had been revealed, and concern our Salvation? Take heed therefore of Curiosity and inordinate desires of Novelty in Religion; 
Brinsley's Sermon on 2 Tim. 3.2. 1 Cor. 4.6.  that cursed Athenian humour and temper, of loving to hear and tell some new thing. Let us think and speak soberly, and not be wise above that which is written. He that quits the Bible and goeth after unwritten Revelations, forsakes the Sun to follow an Ignis Fatuus that will lead him into Bogs of Error; Or at least despising the Fire on God's Altar, he lieth warming his hands at the Glow-worm of some vain Opinion, that rends not unto Edification or Consolation. New-lights many times prove to be old Errors; But remember Paul's Resolution; Though an Angel from Heaven should preach any other Doctrine then that which you have received, let him be accursed.  
2. That Doctrines which are new, not in themselves, but as to Restitution, Apparition, or Observation, are very precious Truths, that must be embraced by the Church of God: And such is the Doctrine of angelical Deputation; For it is not new in itself, the Scripture and ancient Fathers have it: But this Orient Pearl hath lain hid in the Rubbish of Roman Errors; Let not any say they never heard or observed it before; for the brightest Stars of Divine Truth do oft disappear: But bless God, this Pearl was not utterly lost, Note. this Star not quite extinguished. Augustine's Doctrine of conversion merely of Grace, and without preparations in the Creatures: Luther's Doctrine of Justification only by Faith; calvin's Doctrine of Predestination only of Grace and not of Faith, or fore-seen Works: These Truths seemed new when delivered by them; But we know the Scriptures are full of them, and they are now generally received; except by a few Turbulent Spirits, that resolve to walk contrary to all men: And hold Arminius by one hand and Socinus by the other. Well, towards the end of the World, these Truths shall grow more Refulgent; God will vindicate and discover many things that as yet do seem dark in the Scriptures; The way of Discipline shall grow plain, and many Prophecies shall not be fully understood till unveyled by fulfilling. In a word, where the Fathers have seen a little, the Future Ages like a Dwarf upon a Giants shoulders shall see further; Not into new Truth, but into a clearer and more ample and bright Discovery of things that have been held & known; For, 
Hab. 2.14. Isa. 30.26.  Knowledge shall cover the Earth as waters the Sea. The Light of the Moon shall be as the Light of the Sun; and the Light of the Sun of one day, as the Light of the Sun of many days.  
And so much of the Proof and Confirmation of the Point by Dim Light of Nature, clear beams of Scripture, and joint Harmony of many ancient and modern Writers, never charged with Popery.  
But that this Point may yet further be enlarged; The Offices of the Angel-guardian hinted, and no scruple remain unobserved and unanswered. There are twelve Questions or Objections to be resolved and untied, that are (or may be) raised against this Point, of angelical Deputation.  
First, Some may ask, Quest. 1 is not God able to defend his Church, what need then of Tutelar Angels? He is infinite in Power and Wisdom; By his Immensity and Ubiquity, he filleth Heaven and Earth with his Presence; what necessity is there that Angels should guard his Church?  
Rivius hath Learnedly and at large answered this Objection: Answ. 
Rivius de Praesidio Angelico. lib. pag. 709. ad 717.  By the same reason (saith he) we may say, what need of Magistrates or Ministers in State, or Church? What need of Food, Fire, Apparel, Sleep, or Physic for our Preservation? What need of Arms to defend us in time of danger? Or in sum, of any Secondary means for our good? God is able to support and help us without all these, etc.  
We say therefore with Reverend Dr. 
Dr. Sibbs Light from Heaven 1. Treat. p. 107.  Sibbs; It is true, the Creatures that God hath ordained in their several Ranks, are not for any Defect in God, or to supply his want of power; But further to enlarge and demonstrate his Goodness: He is Lord of Hosts, therefore he will have Hosts of Creatures one under another, and all serviceable to his end; His end is to bring a company to Salvation; To a supernatural end, to happiness in Heaven; And he being Lord of all, maketh all Creatures to serve for that end: He could do it of himself, but he useth the Creatures for the manifestation of his power and of his goodness: He could I say do all by himself; He could have been content with his own Happiness, and never have made a World, but he made the World to declare his Attributes to the Creatures: So he will have Angels to attend us, though he watch over us by his own Providence. This takes not away from his care; But hereby he declares and conveys his care and love to us. Quanquam enim per se ipse omnia Potest Deus; 
Rivius lib. de Praesid. Angelico. p. 709.  Nec propter praestantissimam Virtutem atque infinitam Potentiam, ullo prorsus ad agendum instrumento indiget, tamen ita Sanctissimae ejus voluntati visum est (cujus sunt rationes, 
See Bullengeri Decad. 4. Serm. 9 fol. 250.  Consiliaque occulta nobis) uti ad ministerium suum, atque ad efficienda ea quae ipse vult, rebus a se conditis uteretur, saith Rivius on this occasion. Though God is able to do all things by himself, being infinite in power and needeth not the help of instruments, 
See Nierembergii. Theopolit. part. 1. lib. 2. cap. 28.  yet it seemeth good unto him (his Reasons and Counsels being unsearchable and past finding out) to call unto his Service for the accomplishment of his great and holy ends, the feeble Creatures that himself hath made out of nothing. He will thus far honour the Works of his hands; Magnify his own power in doing great things by weak and unlikely means, and teach us not to disdain the service and help of his meanest Creatures.  
For a Giant to raise up a weight of Lead with his hand is no marvellous nor strange thing: Note. But for a man to fasten an hair to the Lead, and by that hair to lift up the weight, would be no less than a miracle? 'Twas nothing for God mediately to make the World with a few words: 
2 Reg. 19.35.  'Twas wonderful for God immediately by one Angel in a night to slay an hundred fourscore and five thousand Assyrians in defence of Hezekiah: At this we very much marvel, because he used the Ministry of a creature; he took up the weight of Lead by a very small hair.  
john 14.12. 
John 14.12 opened.  You read, that our Saviour having done many wonderful Miracles, saith, that his Disciples should yet be enabled to do Greater things. Some may say, can there be greater things then to cure the Blind, raise the Dead, and cast out Devils? All this and much more was done by Christ; Yet greater things (saith Christ) shall be done by his Disciples after his Ascension.  
1. Calvin saith, he spoke of the wonderful conversion of souls upon the effusion of the Spirit; 
Calvin in Joan. 14.12.  which is probable, because he adds, I go to the Father, viz. to send the Spirit unto you: Christ never converted five thousand souls at a Sermon (as the Apostles did) though he could have done it.  
2. Chrys. saith thus, 
Chrysost. apud Grotium.  Maximum signum Gloriae Christi, quod per absentem fierent quae praesens non effecerat, That Christ being absent, should work so powerfully by weak men; This it was that so much advanced the glory of Christ. 
Revel. 6.2  They were the white Horses on which the Lamb road about the world, conquering, and to conquer. And thus you have seen why the Omnipotent useth the Ministry of Angels and other creatures, to accomplish his own blessed and glorious ends.  
Secondly, Quest. 2 some do ask why we so much plead for one Particular, Tutelar Angel, when so many Angels do attend God's Elect, which by all is believed; Yea each particular Elect as by some is affirmed, because it is said I will give my Angels charge concerning thee: 
Psal. 91.11. Gen. 32.1 2 King. 6.17.  One jacob met an Host; And the mountain was full of Horses and Chariots about Elisha. I answer.  
This Objection hath been touched at already: Answ. Zanchy and Bucan declare that this Doctrine excludes not the extraordinary attendance of many Angels, if need require: But is it probable that each single Believer hath always an whole troop of Angels about him, that yield most particular attendance, I mean that so attend on him, as not to attend on another, nor ever to withdraw from him? If so, yet notwithstanding it is a comfort, 
Luk. 2.13.  that one is eminently placed as the Captain of the rest, to dispose, conduct, lead, and train them about us in Marshal and most exquisite order, the better to oppose evil spirits that shall assault us.  
I shall lay down seven particulars that may give light to this Discourse, and make it probable that many Angels do not ordinarily attend and environ one Believer: And that in case they do, yet ONE of them may most especially heed and mind us, place and lead forth the rest for our preservation.  
1. The nature of Angels is such, that although they be Spirits, yet they are not, cannot be Omnipresent, or in more places than one at once: 
Aquinas.  Sic sunt in uno Loco ut non sint in Alio, say the Schoolmen: They are undoubtedly so in one place, as not to be in another. 
* Angeli sunt in loco, non circumsrciptive, quia non commensurantur loco; sed definitive, etc. Non sunt ubique Bucan. loc. come. de Ang. loc. 6. sect. 17.  That the Angels are in a place is certain out of Scripture; They are said sometimes to be in Heaven, and sometimes to be on Earth: Gabriel was sent into a City of Galilee, Luke 1.26. Therefore when Gabriel was in Nazareth, he could not be said to be in jerusalem, or any other City. Angels are not in a place as bodies by circumscription, or contiguity; For a Legion was in one man, yet they are so here, that they are not there; The same Angels cannot be in many places at once, their motion indeed is very speedy and quick, and therefore they are pictured with wings, but their motion cannot be in an instant: And doth not this make against the ordinary attendance of many Troops of Angels (much more of all the Angels) upon one single Person? seeing all Believers are promised the presence of Angels; And if so many (or all) be present with one, what shall become of the rest? shall one have many Troops, and another fare distant have none? Gods elect are not all in a cluster, but scattered and dispersed o'er the world; One in a Family, two in a Tribe, in all Nations God hath some that fear and serve him.  
2. Let us consider (not only the distance, but) the great number of Believers: In the days of jezabel, when the Church was under sore persecution, there were seven thousand left that had not bowed the knee to Baal; 
1 Reg. 19.18.  How great then is the number of Believers since the Gospel, when the silken Drag-net is said to draw in five thousand at a draught? 
Act● 4.4.  And the number of those that shall rejoice at Antichrists ruin is said to be an hundred forty and four thousand? 
Apoc. 14.3. & 11.15  In a word, it is said that all Nations shall become the Kingdoms of our Lord and his Christ. From all which we gather, that though few be saved, in respect of that vast throng and innumerable spawn of the wicked that crowd into Hell, yet the quantity of Believers is in itself very considerable and glorious: 
Heb. 11.12, 13.  Such as die in the faith are as the stars of the sky in multitude, and as the sand which is by the Seashore innumerable; Such a Progeny had Abraham, Heb. 11. Well, the number of Believers on earth being so considerable as to pass all the known rules of Arithmetic to tell them; From hence let us gather, whether it bear a face of probability that each one of so great a company have many troops of Angels still to attend him?  
3. Add to this, the number of Reprobate and fall'n Angels, that kept not their station, whereby the society of Angels is much maimed & lessened. You read that in one man there was a legion of Devils, Luk. 8: 30. 
Vegetius de Re Milit. lib. 2. cap. 6.  Isidore saith, a legion among the Romans was six thousand armed Soldiers; but Vegetius saith, 6100. Footmen, and 726 Horsemen: but here a certain number I suppose, is put for an uncertain; A legion of Devils in him, that is, very many: Our Saviour compares them to the Fowls of the Air in the parable of the Sour; 
Luke 8.5.  To show us there be not so many birds flying in the Air, (although sometimes the Air will be black with them) as wicked spirits in the world: Satan is the Prince of the Air, and Beelzebub the chief of Devils, to show us the greatness of his Train, and multitude of his Subjects. Beelzebub signifies the Lord of Flies, there be not so many Flies in the world as there be Devils.  
If then the number of fallen Angels be so great, it must needs follow, that the society of Angels is very much broken and maimed, and therefore it is not probable that whole troops are allotted to each particular Believer.  
4. One is often mentioned in Scripture to attend one man; There are threescore Places, where mention is made of one Angel having to do with one Believer (too many here to be inserted) sometimes named, as Michael, and Gabriel: 
Dan. 10.13. Luke 1.19  On the other side it is a rare thing, and in very extraordinary cases that many Angels are recorded to be about one man, or one woman; shall not these things be carefully heeded? When the Lord saith, One Angel, shall we say many Angels? Let us acquiesce in his word, and take heed of adding to, or diminishing from it.  
5. One Angel sufficeth for ordinary Attendance; The body is actedby One soul which gives it a Natural life; The soul of a Believer by one spirit which gives it a Divine life: And one Angel will suffice to guard and defend one man. 
2 King. 19  What havoc did one Angel make in defence of Hezekiah? 'Twas one Angel that shut the Lion's mouths, insomuch that they touched not Daniel. 
Dan. 6.22 & 3. ●5.  One Angel hindered the violence of the flames, that they could not hurt the three Children: And one Angel smote off the Chains of Peter, and made the prison doors and iron gates to open unto him.  
One Angel saith a Writer, 
* Master Leighs body of Divinity in 4 to. lib. 3. cap. 7. p. 90.  is able to destroy all the Men, Beasts, Birds and Fishes, and all the Creatures that be in the world, by overturning the whole course of Nature, if God should permit it: One Angel is able to drown the Earth again, and cause the waters to overflow it; To pull the Sun, Moon, and Stars out of their places, and make all a Chaos: Angels can move and stir the earth; 
Mat. 28.2.  Nay one Angel did it, Mat: 28.2. And behold there was a great Earthquake, For the Angel of the Lord descended from heaven.  
Lastly, the very voice of an Archangel is so loud and terribie, that at last it shall awaken all that are dead, 
1 Thes. 4.16. Psal. 103.20.  1 Thes. 4.16. Thus you see an Angel is of incredible power; The Angels saith the Psalmist, do excel in strength. I might say as much of their admirable wisdom, Agility, and Fidelity: But I refer you to those that writ of the Nature of Angels, 
See Aquinas, Zanchy, and Saikeld.  and to the subtle and large Tracts of the Schoolmen thereupon. By this time you see, that one Angel sufficeth for our daily and ordinary attendance, seeing one Angel hath done, and can do such great and wonderful things.  
6. Yet further to show, 
Principio serviunt ipsi Deo, eundem concelebrant laudibus sempiternis, Adorantes, Glorificantes, & exultantes in Ipso. Bullingeri decade 4. Ser. 9 fol. 251.  that multitudes of Angels do not in an ordinary course attend one Believer; It is evident from the Scripture, That the main Host, or chief body of the Angels are in Heaven above, waiting before the Throne, yielding personal attendance on their Head and our Husband Christ Jesus, continually lauding and praising God; skreening their faces with their wings, and crying Holy, Holy, Holy, standing ready pressed to execute his Will; Therefore there is in 
* Mat. 22.30. 2 Thes. 1.7.  Scripture so frequent mention of the Angels of Heaven: Heaven is the Palace and Throne of God, Angels are his guards; Elect Angels do continue there, unless they be sent and otherwise employed by God to execute his will upon Earth, or in the Air, or in the deep waters. jacob in a vision saw a Ladder reaching up to Heaven, and Angels continually ascending and descending on it: That Heaven is a PLACE we need not doubt, for the body of Christ is there; And that the main host and corporation of Angels in that place will evidently appear from the sacred Text, 
Dan. 7.10  Dan. 7.10. The Ancient of days did sit, his throne was like the fiery flame; A fiery stream issued and came forth from before him; Thousand, thousands ministered unto him, and ten thousand times ten thousand stood before him. It seems that Daniel in a Vision saw the glory of God in Heaven, and his full Court of Angels about his Throne. The like expressions are in Rev. 5.11. And I beheld and heard the voice of many Angels round about the Throne, etc. Now if the main knot and corporation of Angels be in Heaven, than it is not probable that each Believer should have Troops upon earth; Or that all the blessed Angels watch over every Believer, as some have affirmed.  
7. 
Rev. 12.7 opened.  And lastly, let us grant that many Angels attend each particular Saint; Yet it would not be a vain or fruitless Doctrine, that one of them is chief entrusted with his preservation, to place, conduct, and excite the rest as need shall require; for 'tis certain the good Angels fight with the evil in our behalf. Rev. 12.7. 
Aug. Hom. 9 in Apoc.  Michael and his Angels fought against the Dragon and his angels.  
1. Austin, Tertullian, 
Tertul. de carne Christi.  and our Modern Writers do by Michael understand Christ Jesus, the head of all Principalities and Powers, The Noble Captain of our salvation.  
2. 
Brightman and Trap on Rev. 12.7.  Some by Michael and his Angels understand Constantine and his Armies, as learned Brightman and others.  
3. Others affirm that Michael is to be taken literally; For Michael the Archangel being commanded of the rest in the vision, which is not altogether improbable.  
1. Because Michael is styled an Archangel in the ninth verse of St. judes' Epistle.  
2. 'Tis likely an Angel there was called an Archangel, as being Captain in the skirmish with Satan: So saith Basil very fully to our purpose; 
Basil. advers. Eunemium, lib. 3.  A celestial spirit is called an Archangel, when being accompanied with many other Angels in the work of the Lord: he is guide and leader to the rest; for inter Angelos est Ordo; among the Angels (and especially in Battle) there is very great Order.  
3. Mark well the opposition; Michael and his Angels against the Dragon and his Angels: Who questions but the DRAGON is Beelzebub, the chief, the Prince of Devils? Therefore also by MICHAEL may be meant an Archangel; since it is plain there are Degrees among the blessed Spirits: And if there be Order in Hell, sure there is no confusion in Heaven.  
I might mention other places where an Angel in chief is mentioned, 
Josh. 5.14  and other good Angels with him; see only two places, Josh. 5.14, 15. There you see the Captain of the Lords Host appeared and spoke to joshuah. God's host of Angels that came to the relief of joshua, had over them a Commander or Chieftain, and this Captain appeared and spoke to joshua. See also Luke 2. 
Luk. 2.9.13.  at the ninth verse, The Angel of the Lord appeared unto the Shepherds, to convey unto them the news of a Saviour: Now observe, when the message of this chief Angel or Ambassador was ended, Then suddenly there was with the Angel a multitude of the heavenly host praising God, and singing, ver. 13. One Angel sang of Christ as the chief Musician, and a full Choir bore the burden of the Song, Glory to God in the highest, on earth peace, and good will towards men. 
Luk. 2.16.  It is said that the Angels went into Heaven; that is, the Choir of them went, but 'tis likely the first Angel continued with one of the Shepherds, to conduct them to the place where the babe lay.  
So then, if a man have many Angels about him, 'tis a comfort that one (who is chief) will be his guardian to guide, counsel, and order the Angels that are sent, and to abide with him when the rest are disbanded, and departed; Perhaps for some other expedition, as Providence shall dispose; or else to join in the hallelujahs above.  
I have been the larger in answering the second doubt, because I find that it is generally urged against our point by the Antagonists thereof; A believer hath many Angels, hath all the Angels; what need we confine his safety to One?  
Thirdly, Quest. 3 Some may ask, is not this a Popish and Antichristian point, maintained chief by Jesuits and Papists, and rejected by Protestants and sober men?  
To this we answer. Answ. 1. There are many points in Divinity wherein the Romanists and we do agree: We do not think the worse of Foundationall Truths, if we find them owned by the Pseudocatholick Church: But rather we say, these things are so, Our enemies themselves being judges: They have the main body of truth, so are called Christians, only the pearl of divine Truth is hid in the endless rubbish of humane Traditions: But whilst we have their Blindness, Idolatry, and Superstition, let's not extend our hatred to their persons (but pity and pray for them) nor to the many Truths which they hold, but cleave to them still.  
A man will not reject a piece of Gold though he find it on the Dunghill; and a Mother will love and take up her Child, although bemired in the street among rude Playfellows: So it must be here, we must love and embrace the truth whersoever we find it.  
2. Tertullian, Clemens Alexandrinus, Origen (and many others) who approved of the Guardian Angel, and breathed in the three first Centuries after Christ, could not be infected with Popery, which then had no being: For as we prove the Sabbath to be more than Ceremonial for being constituted & observed from the beginning, 
Gen. 2.2. Exod. 16.23, 30.  before the promulgation of the Law: So it is as easy to prove that the Doctrine of Angel's Deputation is not Popish, because it was maintained by the Primitive Christians, as the Text declares: And by the ancient Fathers that breathed in the purest air of Primitive times, before the plague of Popery broke out.  
3. It hath been, and is maintained by divers of the Orthodox since the man of Sin was revealed: Not only chrysostom, Austin, Bernard, and others of the Fathers, but also by our Modern Divines and soundest Protestants, as Bullinger, Peter Martyr, Beza, Zanchy, Bucan, and by divers yet living. Let not this Doctrine therefore any longer be clogged and branded with the odious name of Popery: 'Tis the subtlety of Satan thus to disfigure the Truth, and beget a prejudice in us: For as Errors do often pass when they have the trimming of Truth, so Truth is often pelted under the Vizard of error.  
Fourthly, Quest. 4 some ask whether Adam in the state of Innocency had an Angel Guardian?  
Here are two questions. 1. Whether Adam had a tutelar Angel. 2. If so, whether before or after his Fall?  
To the first, Answer. 1 I answer; All Gods elect have such communion with Angels: And 'tis most likely that Adam was elected and saved, 
Dr. Willet on Gen. 3.47.  because the Promise was made to him concerning Christ. Gen. 3.15. That the seed of the woman should break the Serpent's head. From whence Dr. Willet concludes, That though our first Parents finned, yet they were restored and saved by faith in the Messiah, and not utterly condemned 
* Danaeus super Aug. de Haeresibus, cap. 25. p. 107. , which was the uncharitable heresy of the Tatianes', saith Danaeus: concerning whom thus he writes, Primus & eorum Maximus proprius error, Quod Adamum, Primum Hominem Damnatum; Nec ex-lapsu suo saluti restitutum putant & Docent.  
But Irenaeus hath 
* Irenaeus, lib. 2. cap. 39 Resutat Tacianos.  well confuted them: And generally the Ancient Fathers do think more charitably of our first Parents, hoping and affirming that they were saved, from three Texts of Scripture, viz.  
Gen. 3.15. That there should be enmity between the seed of the Woman and the Serpent.  
Luke 3.38. Adam is called the Son of God; but surely after his fall and before faith, he was the child of Hell and Perdition.  
2 Cor. 15.45. The first Adam was made a living Soul, the last Adam was made a quickening Spirit.  
We may here mention (as an humane testimony) Wisdom 10.1. Where it is said, 
See Coll. of Doway's Annotations. Tom 2. p. 356.  that Wisdom preserved the first Father of the World, and brought him out of his Offence. So then, if Adam was elected and saved as 'tis probable by that which hath been said; what should hinder but that he (as well as others) had a Guardian-Angell?  
To the second part of the Querie, Answ. 2 whether this Angel did attend him in the time of Innocency in Paradise? Aquinas is for the Affirmative; 
Tho: Aquinas Parte prima Qust. 113. p. 239.  Homo, in statu Innocentiae, non patiebatur aliquod Pereculum ab interiori quia interius erant Omnia Ordinata; Sed imminebat periculum ei ab exteriori, propter insidias Daemonum (ut rei probavit eventus) & ideo indigebat custodia Angelorum. Though there was an Harmony within yet there were Tempter's without: Though he stood he might fall; He had a Posse non Mori, but never a Non posse Mori: His danger was great because many Angels were become Apostates, and would still be laying snares for him, as the issue declared. This Guardian-Angel peradventure counselled him when he had sinned to hid and  himself: Glorious was the Communion between man in Innocency and Elect Angels.  
Fifthly, Quest. 5 Some do ask whether Jesus Christ had a Guardian Angel? The Schoolmen answer warily in this Point: Answer. 
Tho: Aquinas ut ante in Artic. 4.  Christus Ratione Passibilitatis erat Victor & secundum hoc non debebatur ei Angelus custos tanquam superior, sed magis minister tanquam inferior: Christ in regard of his Humanity and sufferings was a Pilgrim upon earth; yet the Angel that therefore attended him was not his Superior, or Ruler, 
Hugo Cardin. Tom. 6. & fol. 262.  but merely his obedient Vassal, trusty Squire, and diligent Servant. Therefore when the Angel is said to strengthen him, Hugo doth thus expound it; Confortans eum; id est, Ad modum confortantis se habens; Forte aliqua verba consolatoria dicendo: after a manner he is said to strengthen him, perhaps by speaking comfortable words to him.  
Now here we shall endeavour to prove two things unto you: 1. That the Angels were much about Christ. 2. That one Angel especially did belong to him.  
1. 
Mat. 4.11. & 26.53. John. 20.12. Mat. 13.41. 1 Tim. 3.16.  For the former, it is evident, Elect Angels were very busy about Christ in the days of his Pilgrimage; their Ministrations was used upon all occasions: They did comfort him in the Desert after his Temptations, in the Garden after his Agony; They were busy about the Sepulchre, and gave attendance at his Resurrection: They treated with divers about Christ, they brought news of his Birth to the Shepherds, of his Resurrection to the Women, and of his Ascension to the Disciples. Upon all occasions the Heavenly Host came and ministered unto him; of which divers Reasons may be given.  
1. Jesus Christ is their Head and General; all Angels, Archangels, Seraphins, and Cherubins are subject unto Christ.  
2. Where the King, is there is the Court kept, though in the meanest Village.  
3. By attending on Christ in the Flesh, they declared his Divinity: From the greatest abasements of Christ, certain sparkles of Glory and Divinity flew out.  
4. They came to comfort and strengthen his Humanity, when the Divinity was hid and eclipsed in his Sufferings which were very great, not only from men but God. See Luke 22.43. 'twas the Humane Nature that received strengthening here from an Angel; The 
* Fuller of Christ's Temptations.  Angel (saith one) being in a Calm, & Christ in the Tempest of an Agony; no wonder if the Meaner give support to the Superior.  
5. The Angels attend Christ 
* Col. 1.20. & 2.10. Eph. 1.10. & 3.10. 1 Pet. 1.12.  because of their Interest in his Mediation, for in that Glass they read their confirmation in grace and happiness; So that now there is no fear nor possibility of their Apostasy and falling: This makes them to pry into the Mysteries of Christ's Mediation.  
6. By Christ's 
† Incarnato Christo Angeli Deum laudaverunt, quia viderunt Numerum corum impleri. Hugo Cord. Tom. 1 p. 447. Col. 2.  Redemption; The vacant and empty Rooms of fallen Angels will be supplied by Saints, saith Hugo, to make their maimed Society complete; For Christ saith, that Believers shall be as the Angels of Heaven: So the order of Angels will be replenished, and the Gap filled up, not with Thorns and Rubbish, but very precious Jewels. You see there are many reasons why the Angels were so officious about Christ Jesus.  
2. For the latter, that one Angel did especially belong to Christ, may appear probable to us. 
Luke 22.43.  It is said, Luke 22. That there appeared an ANGEL unto him from Heaven strengthening him. 'tis probable his name was GABRIEL: For even the Servants of Emperors and great Monarches are renowned, and their names Recorded, Luke 1: 
Luke 1.26.30. & 2.21.  The Angel Gabriel came to Mary & told her she should conceive a Child: Then Luk. 2.21. His name was called JESUS, which was so named of the Angel, before he was conceived in the Womb. 'tis likely that this Angel upon Conception was peculiar to Christ; Coming here as his Harbinger to take up Quarters for him; and declaring from God what his Name should be, and how his great Master should be called. The people also conceived that Christ had an Angel belonging to him, John 12.29. When they heard a voice the people that stood by said, it thundered, others said an Angel spoke to him.  
Lastly, This Angel for a while forsook his dead body, attending his Soul into Paradise, and again returned with his Soul at the Resurrection, Matt. 28.2. And behold the 
* Non Christi causa venit Angelus tanquam sine illo non posset exire Sepulchro; sed ut fides fieret mulieribus & Apostolis, Christum resurrexisse, saith Calvin.  Angel of the Lord (that is of the Lord Christ) descended from Heaven and came and rolled back the Stone from the door, and sat upon it, his Countenance was like Lightning, and his Raiment white as Snow, and for fear of him the Keepers did shake and became as dead men. I suppose that this was still the first Angel Gabriel, that gave attendance at his Conception, strengthened him in that Garden-Agony; and leaving his Body at Death, returned again at his Resurrection; still it runs in the singular number, the Angel, and the Angel of the Lord.  
This I suppose, will also appear probable to others who shall weigh it in the Balance of Reason without casting in the black Grain of Carping Prejudice into the contrary Scale. But however if any one can prove that Christ had every moment upon Earth many Legions of Angels about him (which he said he could call, for but did not.) We still say, this doth not weaken our Assertion, that each Believer hath an Angel; For Christ being an extraordinary Person might have extraordinary attendance.  
6. Quest. 6 When an Elect Servant of Christ hath his Tutelar Angel placed by him? I answer, Answ. Some think at the time of Conversion; others at Baptism; Some think at our Birth, and others at our Conception in the Womb: To the two last I incline.  
1. 
Origen. Tract. 5. in Mat.  Some think at the time of Conversion: Cum fuerint per Regenerationem renati; Tutores dati sunt conversis, saith Origen on this occasion; of which two Reasons are given.  
1. Because the Angels know not the Decrees, nor who are elected and chosen of God; Before that Election be declared in Conversion: But we answer God can soon reveal it unto thme.  
2. Because, In tempore Infidelitatis Homo est sub Angelis Satanae. In the state of Nature a man is under the wrath of God, and is vexed with evil Spirits that hurry him to sin, and rule in the Children of disobedience. I answer, Although this cannot be denied, and that Elect Angels do not delight in men's sins, nor in communion with the wicked; yet God is resolved that all his Elect shall have invisible supports against Satan, to preserve them charily as chosen Vessels, against the time that he shall manifest himself unto them: And then it is sufficient to Angels that God wills their attendance, and that hereafter they shall discern some fruit of their care, when they come to rejoice at the conversion of those whom they attend: And in the mean time as the Sun is not polluted by looking into Sinks; so Angels are not polluted or disquieted with the sin of men.  
2. Others think the Guardian Angel is placed at Baptism: Origen recounting many opinions doth mention this, which is very improbable: For then the Penitent Thief who never was Baptised had no Guardian Angel to watch over him: And besides it is then in the discretion of Parents (who set the time of Baptism) when the Angel shall begin his Office o'er the Child. The Elect are precious and dear to God before as after that Ordinance, which is a Seal but no cause of God's love: The contempt of it is dangerous, but the observation of it, is not meritorious. Away then with that egregious mistake of Austin, that Children dying unbaptised do perish eternally. Baptism is either Flaminis or Fluminis; of the Flame or Flood, of the Water, or its Author: Elect Infants cannot want the Baptism of Fire, and of the Spirit. Out of Christ's side came water and blood; and he that hath Christ, hath both Sacraments.  
Lastly, Millions are baptised with water that neither have Angel here, nor Heaven hereafter.  
3. Most think it is done at the Birth of an Elect; God revealing to the Angels who are such, by requiring their attendance on them that are his. Of this opinion Origen speaks among others. The Rhemists say, 
Aquin. Sum Part 1. Quest. 113. p. 240. Drex. Horolog. Hora. 7. cap. 1. p. 165. Aug. Medit. lib. 1. cap. 12.  that the Angel's charge gins at our Nativity; Zanchy saith the same, Aquinas saith, Statim a Nativitate, Drexelius saith, Angelus Tutelaris nascentes nos in suam Fidem recipit: And Austin saith expressly, It is done; Abortu Nativitatis: At the first coming into the world.  
This also is mentioned in two places of Scripture, Gen. 48.15.16. The God which fed me all my life long unto this day, 
Gen. 48.15.16.  the Angel which redeemed me from all evil, bless (or keep) the Lads: So he mentions Gods feeding him from the Womb, and so the Angels keeping him from his Nativity; for otherwise it had not been linked to it. 
Mat. 18.2.5.10.  And in his Infancy he was freed from many dangers as well as in his Manhood: But he saith, That Angel redeemed, or instrumentally kept him from all evil. The other place is that of our Saviour's, Mat. 18. Jesus called a little Child to him and set him in the midst of them, saying, whosoever shall receive one such little Child in my name receiveth me. Take heed that you despise not one of these little Ones; For I say unto you that in Heaven their Angels do always behold the face of my Father. 
* Dr. Prideaux and Perkins on Mat. 18.10.  Expositors agree that by Children our Saviour means, not only his Disciples little in Gifts, or in the eye of the World; But also little Children, even Babes and Sucklings: Such a little Go-by-ground as he set before them: 
Leigh in Nou. Test.  Even Infants have their Angels; Angels saith one, are their Rockers, and Kings Sons must have their Guard, saith Dyke,: Some think that Angels do help them to speak and go: Elect Infants are in Covenant with God; he hath not denied them his Angels, and shall we deny them his Seal? Infants were received under the Law, and shall they be rejected under the Gospel? When Christ himself saith, suffer little Children to come unto me and forbidden them not? The Gospel came to 
* Eph. 2.14. This expression convinced an Officer of the Army.  break down partition Walls, then surely not to build up new ones: But of old, under the Law there was no partition-wall between believing Parents and their Children, to exclude them from Circumcision; 
See Mr. Marshal Sermon of this Subject: And Mr. Hall's Font-guarded.  Woe be to those that shall now build up a Wall to shut out Children from Baptism, coming in its room: And can we suppose that under the Gospel, whole Households, nay, whole Nations were without Children? The Apostles are often said to baptise the Former, and are empowered to baptise the latter: One Gospel saith, teach and baptise, and another saith, baptise and teach.  
This only by the way: (To return to our business) Even poor little Infants have their Guardian-Angels: Were it not so, into how many dangers would they fall? They would be disfigured and lamed with bruises, and fearful miscarriages; cutting and burning themselves as opportunity is offered. Angels are very diligent and handy to look to them and keep them out of harms way: We may well say with David, 
Psal. 22.9.10.  Thou O Lord art he that took us out of the Womb, thou didst make us to hope when we hung upon our Mother's breasts; We were cast upon thee from the Womb, thou hast been our God from our Mother's belly. And herein especially doth his goodness appear, in appointing Angels to watch over us when we would not watch over ourselves. When you pass through fire and water I will be with you, saith the Lord. Poor Children would soon perish by those Elements, but that Angels are so handy to catch them up. When Father and Mother forsake you, the Lord takes you up! This methinks is the Voice of God to Infants dear to him: When Parents are without natural affection, when Nurses and Tenders are careless, and Children of restless, stirring and climbing dispositions: Then doth the Guardianship of Angels especially appear; for how many dangers do they escape that others know not of, when alas, there is but an hairs-breadth between them and the Grave? Let us hear Chemnitius on this Subject: 
Chemnitius in Hamm. Evan. cap. 92. pag.  Maxim autem quoad Infantes res ipsa testatur; illos tot & tantis periculis obnoxies esse, ut nulla Parentum solicitudo, nulla famulorum cura ipsis servandis sufficere posset, nisi Angeli custodes adessent. Children are obnoxious to very many and great dangers; so that no Anxiety of Parents, or diligence of servants can secure them without the Tuition of Angels. This is the third thing that the charge of Angels gins at our Nativity, or in our childhood.  
4. And lastly, 
Lawrence of Angels. p. 21.  some go further yet, and say this is done at the conception of elect Infants; immediately upon the infusion of a Rational soul; And 'tis then very probable that Angels do begin the execution of their charge. For although the child be a part of the Mother, yet hath it a distinct being of its own, consisting of soul and body. And it may be the Mother is not Elect, and so hath no Angel to look to her. Some think that the presence of an Angel with john, 
Luk. 1.41.44.  made him leap in Elizabeth's womb at Mary's salutation; an Angel making of that little Embryo to rejoice and leap, that otherwise had been uncapable of such affections and motions, according to the course of Nature: Who questions but many have gone to heaven dying in the womb? and surely such are guarded by Angels into Abraham's bosom.  
What hinders then but an Angel may attend upon a Child unborn? 
Dr. Boys his works, p. 878.  Psal. 8.4. Out of the mouths of babes and sucklings hast thou ordained (or founded) praise. The Translation of Abenezra, initium fecisti, Thou hast begun praise, cannot be so good as that of our Saviour's, Perfecisti, Thou hast perfected (or finished) praise, Note. in Mat. 21.16. For as Martin Bucer very well observes, Almighty God gins his power and providence towards Infants in the Mother's womb, and when they be Sucklings their praise is perfected; for than they quickly cry Ab. Ba. and so call the Lord Abba, Father, in their innocent Language. How strong a consolation is this to godly women bearing of children, to consider, that holy Angels attend them, and those little pieces and pictures of themselves, their little children? So that a Believer bearing Twins may possibly have three Angels to attend her Motions and all Occurrences for the safety and preservation of Root and Branches.  
Seventhly, Quest. 7 some will further object and ask; If every Saint hath his particular Angel, what doth that Angel, and where doth he abide, before his Man is born, or after he is dead? and what employment and office hath he?  
I answer, either 1. Attend on that vast Choir that worship at the Throne, Revel. 5.11. Or 2. Answer. be among those that have general inspection o'er the Church, and are some of Michael's host that resist the Dragon. Or 3. Attend on some other person as Providence shall dispose: For as Lombard saith, one Angel may be Guardian to many successively coming, and dying off: 
Pet. Lombard, lib. 2 Dist. 11.  Angels can never want employment, that have such a God to worship, such a Christ to follow, such a Bride to attend, and such a host of Dragons to subdue. Finally, though we do not with Pythagoras hold a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Piscator in Joan 9 p. 654.  or transanimation of souls; yet nothing hinders, but with Lombard we may believe a Transmigration of guardian Angels, from one man dying off, to another conceiving in the womb:  
Eightly, Quest. 8 a considerable question may arise, whether the Tutelar Angel is able to reach, help, and comfort the soul of man? 'Tis confessed he keeps us from bodily dangers, but can he reach, and support the soul?  
I answer, Answ. 1 1. By way of Negation; Angels cannot certainly know our Thoughts, though they guess at them: They cannot change the nature, infuse or increase grace; They may hint and suggest comfort, but they cannot bow the heart to receive it; All this is the peculiar work, and prerogative Royal of the Spirit of God, the third Person in sacred Trinity: Angels have no effications power o'er the heart, God only can overrule, Note. melt, and new-mold us. Therefore it is a very wicked opinion of some, to give God no more efficacy in moving the heart to conversion, then good Angels have; that is, only by counsel and persuasion: We believe then, that God only can so work as to speak unto us with a high hand in the Scripture phrase; that is, so to speak as to speed, to charm, turn, or captivate a soul: 'Tis he that can effectually enlighten the understanding, and determine the will, he can melt, and bend, and form, and turn it which way he pleaseth, and put a new Bias on the heart, that it shall run and wind heaven-ward. He hath a Throne in every man's soul, he can tame, and rule, and govern the whole Man, till it stoop and buckle to his work; Angels are but Ministering spirits, and cannot prevail without his blessing, as all other helps, and ordinances, and means cannot of themselves do us good.  
2. By way of affirmation; 
Lawrence of Angels, p. 49.  we say that Angels, although invisibly and insensibly, do guard and counsel the soul; They are of wonderful use to us, and the things communicated to our inward man are ordinarily the administration of Angels; The evil Angels have not so much power to hurt the soul, as good Angels to support, defend, and do it good: The Sun and Stars produce their effects upon the earth, and the Minerals and deepest bowels thereof; Why should not the blessed Angels have effects upon our hearts? 
Psal. 104.4.  Psal. 104 Who maketh his Angel's spirits, his Ministers a flaming fire. This say some, is in relation to their working on us by some measure of enlightening and warming the heart.  
But how far doth the Ministration of Angels relate and reach unto the soul?  
1. 
Dr. goodwin's Child of light walking in darkness, Chap. 8.  In general, they do guess very much at our thoughts, affections, and desires. Counsel in the heart of a man is like deep water, but a man of understanding will draw it out, saith Solomon, Prov. 20.5. Now all those methods and Advantages which one man hath of knowing another, Angels have over us most eminently, they can go one room nearer to the soul, because they are spirits, & they do very much consider and study us. To some men is given discerning of spirits; That is, the discovery and finding out the sincerity or hollowness of the heart: How much more is this given unto Angels? If the Wise that hath been forty years in thy bosom is able in great measure to know thee, to guests at thy thoughts, and trace thee in thy ways: And know when thy tongue and heart do not agree, how much more thy Angel Guardian that hath ever been with thee? Angels do hear our Vocal confessions in private Prayers, eyeing us when most retired; observing us in all Places, Postures, Companies, and Employments, which no other Friend or Foe can do. Our nearest Relations are sometimes distant from us; The Angels can soon collect by observation, and laying things together what passion is prevalent and stirring in us: And if men by a slight cast or 
* Si quis corporis oculos consideret, eos admodum csse Garrulos quamvis sine voce comperiet; Affectus evulgant. Drexelius de Recta Intention, lib. 2. cap. 9  glance of our eye, throw off the Arm, or other bodily Gesture, do soon understand us before in words we uncase our mind, and unmask our Thoughts; question not but Angels are much quicker in reading of us, and spying out the design of our hearts: Angels may know our thoughts or affections either certainly by divine Revelation, or probably and conjecturally (which seldom misseth) by external signs; They are extremely ingenuous in guessing; Great is their natural wisdom, 
Lawrence of Angels, p. 32.  long and vast also their experience: If Physicians by the pulse and temper can spell your affections and passions, and tell you that you are in Love, or take care; the Angels knowing so much by Nature, and having the kernel of all Arts and Sciences, after more than five thousand year's experience, cannot but easily pierce into things that men (who are but of yesterday, and full of infirmities) understand not. Angel's d● pry into our bodily humours, and view (as by a glass) the interior senses: As for instance.  
Anger is thus defined, Ebullitio sanguinis circa Cor. Anger is blood perplexed into a Froth, whilst malice is the wisdom of a Wrath. Anger then is easily espied by Angels; malice not so unless by the effects: Men read our Faces, and by sudden Paleness do judge of our Anger; they understand the Language of our sighs and blushes: But Angels can trace us much further; they see the most secret boilings of the blood in Lust, anger, or fear, although the Countenance bewray us not, but be clothed with a contrary Temper: Where men smile and laugh very loud; Note. Angel's can see through those Tiffany Pretensions and subtle Veils, if the hearts be Pensive (for Solomon saith, in Laughter the heart may be sad) Because though they do not absolutely know our hearts, yet our Thoughts do soon make impressions on the body, which Angels presently discern: And if our Angel Guardian could not thus guess at us, how could he apply himself to us in a suitable way? We say when Diseases are known, they are half cured.  
2: Angels cannot only read, but coin impressions on our fancy and imagination: They have secret ways of treating and dealing with us; No time is free, waking and sleeping they have the key, and can come to us when the senses are locked and barred, as appears by our dreams; They need not (saith one) go about, and fetch the compass of our ears and eyes, as we are fain to do: Therefore our communion is exceeding great with the Angels. Do we not waking and sleeping see impressions in our Fancy, of things that we thought we had forgotten? This is done by the Angels good and evil, who can make Composition rare and wonderful of what they find in us; Though they cannot (say the Schoolmen) put in any thing that is purely De novo, yet they strangely and strongly work on the matter which they find.  
3. The good Angels do often obstruct & impede evil actions; as our good endeavours are often hindered by Satan, so are our evil by the Angels elect, else were not our protection equal to our danger: A good Angel opposed Balaam in an evil way, and spoke in the mouth of an Ass, to resist the madness of his Master. If an heavenly spirit saith 
* Bishop Halls Contemplate.  one, obstruct the courses of the evil, and stand in the way of a Sorcerers sin: how much more ready are all those spiritual Powers to stop Miscarriages of God's dearest children? When thou art going (Remigiis Dedalis) to dishonour the Lord, and hast a full gale of opportunity to sin, thy Angel Guardian doth often prove a Remora invisibly to stop thy design: How often would the Saints relapse and fall into mischief, if their Angels did not pull them back, hedge, and block up their way unto evil by withholding the occasions of sin? 
Traps Decad of Angels.  Michael opposed Satan about the body of Moses, so do the Angels still oppose the Kingdom of Darkness about the bodies and souls of the Saints, 
Rivius de Praesidio Angelico, p. 723.  whilst they live, and after death. When Satan hath besieged us, our guardian Angel, vim oppugnantis repulit, vires debilitavit, patefecit insidias, fraudem detexit, saith Rivius. He hath revealed their sleight, and repelled their might. The Angels do watch over us, saith Greenham, yet all see it not; 
greenham's Works, p. 3.  and when they see it, 'tis by the effect of their Ministry. They watch over us and preserve us from many dangers of soul and body.  
4. The Angels have been used to declare and trumpet out the will of God to his People: The Angel reveased to Mary the Incarnation of Christ: an Angel admonished Hagar of her duty: an Angel instructed John that God only is to be worshipped; The name Angel signifies Messenger, because God hath by their Ministration conveyed many Messages to Men. Nay,  
5. The Angels do not only declare what is good, 
Dr. Sibbs Mystery of Godliness, p. 108.  but they advise us to it: So Dr. Sibbs, if the Devils can suggest sin; Angels are stronger and wiser than Devils, whatsoever they can do in evil, the elect Angels can in good; therefore they suggest many thoughts that are good.  
Lombard saith of the guardian Angel, 
Lombard, lib. 2. dist. 11.  Hortatur ad Bonum; He doth admonish and persuade us on all occasions to that which is good. The way how this is done is very mysterious, let us not pry into that.  
6. They encourage and comfort us in doing our duty: So an Angel comforted Hagar, another comforted Paul in the storm at Sea, 
2 R●g. 1.3  and an Angel encouraged and strengthened Eliah to his work; And although now they do not appear in bodily shapes, yet the same offices are by them (although more spiritually and mysteriously) performed to us: 
Mendoza in Reg. vel. 1 cap. 1. sect. 2. p. 244.  Nay Mendoza saith, they further excite & quicken the soul in Prayer; But we shall not proceed so far, lest we think of them above that which is written.  
7. The Angel guardian helps us in our sufferings, and afflictions: Thus the Angels have appeared unto the Martyrs a little before their death, to cheer and encourage them; When Christ was in an Agony (just before he was betrayed) the presence of an Angel did strengthen him: 
Lu. 22.43.  And Peter's Angel appeared to him in the prison, and delivered him: When the child Moses was laid among the flags, and Joseph put into a pit, than did their guardian Angel stand them in good stead, or else the one had been destroyed of Water, and the other starved to death, or made a prey to wild Beasts.  
8. And lastly, at Death, the Angel guardian conveys the believing 
* Hoc munus non frustra Angelis assignat Christus, quos scimus datos esse fidelibus Ministros; ut eorum saluti sua studia operasque impendant Calvin in Luc. 16.22  soul into Abraham's bosom, through the Devil's Territories, and in spite of him; for he is the Prince of the Air: Some think that to the Angel guardian are joined certain other Angels to scour and clear the passage for us; They are our convoy to Bliss: And in this march they are continually fight for us, and thus with much speed and triumph they convey us into our Father's house, which is the last office this Angel shall do for us, unless it be to call, & gather our very bodies to Judgement at the last day: And in heaven we shall have perfect knowledge of that Angel that was our keeper, as also of all other Angels and Saints there.  
Some may say, Object. If Angels do all this for us, guess very much at our hearts, make powerful impressions on our Fancy and Imagination, impede and hinder evil actions, declare and persuade God's will, hearten and encourage us in service and sufferings, and convey us at last into our haven of Heaven; Then what will you leave unto God, and the holy spirit of Grace?  
We leave unto God all in all, Solut. which is, 1. The Commission. 2. The Inspiration. 3. The Benediction; From him they have their warrant, message, and blessing. Angels are but his servants; Cesterns are they, not Fountains: God only can renew and sanctify the soul, and bless all the means and methods of our good; why should ascribing to Angels some work upon the soul, derogate from Christ, more than their tuition of our bodies; for we deny not to Christ the care also of our outward man? So then let the Ministry of Angels as to our bodies and souls, raise and elevate our thoughts to admire & adore the great Lord and Master of those Servants, and breed in us a high esteem of these heavenly Tutors; That having gained them, we may converse with, and suck all the good we possibly can from them.  
Ninthly, Quest. 9 The next question may be this, are our Angels grieved at our falls and miseries? Do they sympathise with us? Mourn with them that mourn? Are they touched & grieved when we fall into sin, or when trouble falls upon us?  
I answ. Answer. with Hugo, 
Hugo Cardinalis, Tom. 7. p. 246.  Angelus scire potest infirma nostra sed non compati quia nec Pati; The Angel may know our infirmities, but cannot suffer with us, because he cannot suffer at all. The Schoolmen therefore do upon good grounds deny the fellow-feeling of Angels, by suffering and grieving with us in our trials: For though they unfeignedly desire our good, yet they cannot disrobe themselves of their own happiness. 
Rev. 21.4.  When we come to Heaven, there is no more death nor wailing, Revel. 21. No man in heaven shall mourn or sigh for the damnation of his dearest friends: So also the Angels (instated in so much happiness) are not capable of grief and sorrow: 
Tho: Aquinas, Prima parte Quest. 113. Artic. 7.  The Reason, saith Thomas is this, They are brimful of happiness, and their wills are so clearly wheeled about by the supreme will of God, without which nothing comes to pass, that they cannot grieve or mourn for that, which God is resolved shall work together for the good of Believers. 'Tis sufficient they earnestly wish and desire our good, and do rejoice at our conversion, let us not be troubled that they grieve not at our Deviation: Note. Excessive grief hath made friends to be useless to us, and pinioned their arms that they have not been able to help us: Angels will strive to pull us out of evil, that is better than if they sat still to sigh and mourn over us. Christ is said to be Touched with the feeling of our infirmities: Nay in all our afflictions he is afflicted. Not that he can suffer or mourn in heaven; but that such is our Union with him, and his Remembrance of our frailty, because he hath our flesh, that he is ready to own and help us in our straits: In this respect Angels also may be said to sympathise with us, for they will stand by us and support us in a time of need.  
10. Quest. 10 How Believers can fall into dangers, that are still thus attended by the wise and powerful care of their Angels. Mephibosheth a child of five years old, son to a good Father, and afterwards a good man himself, was lamed by a fall from his fleeing Nurse; Innumerable examples might be brought of the same kind; Are the Angels of Believers absent, impotent, or sullen and careless, when Believers do thus miscarry under their hands? and such mischances befalls them?  
One answers, Answer. No mischances can befall them that are godly: 
Fuller of Christ's Temptations, p. 100 101.  Not chances, because all things are ordered by divine Providence. Nor mischances, because all things work for their good. Therefore we say.  
1. The promise of Angel's protection, 
Mat. 4.6.  Mat. 4. (as all temporal promises) runs with this  Reservation and condition, Always provided, that God in his infinite wisdom, for Reasons best known to himself, do not judge the contrary more conducing to his glory, and our inward good: He seethe, that many times Afflictions humble us, awaken us, & do us good, 
† Schola crucis schola lucis.  teaching us his will, and our duty.  
2. Angels are to keep us in all our ways, Psalms 91.11. It is not said Our wander: And who in this wilderness-condition is free from wand'ring? Who can say, I have made my heart clean? Sinn must have sorrow here or for ever; Your sins have hindered good things from you.  
3. God is above the Angels, and they all move and act by Divine Appointment: As the Primum mobile moves all the other Spheres, so Angels and all creatures are swayed, moved, and ordered by the Lord: Note. he can countermand Angelical protection, and give Instructions to those powers (in some cases) to suspend their Attendance and care of us: He also gives scope to evil Angels to molest us lengthening out their chain certain links, by enlarging their Commission to exercise and prove us, as in the famous cases of job & Paul, Satan was permitted to destroy the goods, children, & health of the one, & to buffet the mind and conscience of the other, and give him a thorn in the flesh. 4. When believers do thus lie under the lash of a Father, Angelical attendance doth mitigate the evil, that they do not succumbere, despair and utterly miscarry: As if a Limb be bruised, that the Life be spared: Let us hear the Apostle, 
2 Cor. 4.8, 9  We are troubled on every side yet not distressed, we are perplexed but not in despair; Persecuted but not forsaken, 
1 Cor. 6.9.  cast down but not destroyed; and elsewhere, as dying yet behold we live. Angels are not always to keep us from, 
Primum ac praecipuum genus consolationis est Animum tristem consolari, etiamsi Res Adversae adhuc durent. Musculus in Psal. 94.19 p. 729.  but sometimes in troubles; which saith Musculus is the chiefest Point of consolation: So 
* 2 Cor. 1.3. Rom. 5.5.  Saint Paul. He comforteth us in all our tribulations; & again, As the sufferings of Christ abound in us so our consolations also abound in Christ. Now these Cordials and Consolations in and under sufferings, are chief administered by God the holy Spirit; Instrumentally also by Angels: Christ could have prayed that many Legions of Angels should have kept him from suffering; this he did not, yet the Angels Ministered unto him in the Wilderness, in the Agony and other sufferings of his from time to time.  
5. Believers are so defended by God and Elect Angels, that whatsoever temporal things they suffer they shall not eternally miscarry; though the miseries and crosses of this life prevail against them, yet the Gates of Hell shall not. Though the Lions do roar, God will not cast them his Children to feed them; that Tormenting Flame shall not touch one hair of their head. Is this all their Consolation, that the Oven of Hell is heating but not for them? No, Heaven is preparing and perfuming for them: Though thy Angel therefore do suffer thee to trip, he will support and raise thee up again; He is not to leave thee till thou art safe within Heaven's Gate.  
6. And lastly, This objection, that Believers have not their Guardian Angels, because of their sinnings and sufferings is not so considerable, if you remember that each Believer also is acted by the holy Ghost, who is intempled in the Saints, and yet the people of God have many failings and infirmities; sin in them is dejected but not ejected. The body is acted by a Raitionall Soul, yet in the time of fancy and sleep it cannot counsel and watch over us. The Sun is ever in the Heavens, yet sometimes his face is eclipsed, or muffled with Clouds. Though our Angel be never so wise, faithful and Potent, yet the Lord of Angels and men may suspend and eclipse his Protection for a time, that we may the more depend upon himself; Note. As the Nurse gets behind the Screen that the Infant may go into the Mother's arms, without crying: If Angels do not help us 'tis that we may call upon God for aid.  
Eleventhly. Qu. 11 It may be asked, if the Tutelar Angel doth at any time really and utterly departed, and leave those destitute and forelorn, with whose Guardianship they are entrusted? 'tis said of Peter's Angel, 
Acts 12.10.  when the Iron Gate was opened and one street passed, That forthwith the Angel departed from him.  
I answer, Answ. that departing of the Angel was only his disappearing, or laying down that bodily shape that was assumed: 
Mat. ult. ult.  So Christ is said to leave and not to leave the World. We affirm therefore that good Angels are our constant Associates till death: Though their Influence may be susspended, yet their presence is continued; and they never throughout our life do utterly and totally sorsake us. Mat. 18.10. Their Angels do always behold my Father's face. They are their Angels not for a spirit, or in a good Mood, but always theirs; always expecting new commands for their good: And Psal 91.11. They are charged to keep us and be with us in all our ways. As a shadow followeth the body without leaving it or lagging behind, so do the Angels accompany Believers in all their walks and ways. 
Oats on Judas 9 p. 216.  Oats in his Comment on Judas writeth thus, The Angels attend on us, ride and journey with us. 'tis most necessary and evident that they never totally forsake us in our Pilgrimage, in this wayfaring and warfaring condition: Satan goeth about seeking whom to devour; If therefore he should find us alone, and without the tuition of Angels, we were but one morsel for him; He spareth the wicked because they are his and must do him service: As God is said to leave us for a time when sins and afflictions overtake us: So the Angels (his Messengers and Ministers) may be said to withdraw, when some hurt befalls us, to return again for our greater advantage; but it is certain 
* Heb. 13.5. Psal. 27.10.  that God never leaves nor forsakes us, therefore nor the Angels really or totally: But saith one, they are often with us as Physicians are with those that have filthy Ulcers, Note. they stop their Noses and administer the Medicine: So do they, our vanity and sins extremely offend them (as also God) yet their obedience to God and love to us chains and keeps them steadily to us; They will not, dare not, cannot utterly forsake us, till we be got into Heaven:  
If it be objected that the Spirit of the Lord departed from Saul, Object: 
1 Sam. 16.14.  and an evil Spirit from the Lord came and troubled him. Sol. I answer, By that good Spirit that departed, you must either understand, the holy Spirit of God in his common (not sanctifying) gifts and graces; Or a good Angel that for a time was sent to him, but not to abide. Good Angels may be sent unto the bad, as to Saul and Baalam, but they abide only with the good; 
Heb. 1.14.  The Heirs of Salvation: Such, saith Origen as be Praecogniti a Deo, foreknown of God.  
Then by the evil Angel that succeeded and seized on him, is meant Satan taking fuller possession, as he is said to enter into Judas after the Sop, who had a litter of Devils in his heart before. So saith Christ, the Devil may seem to departed, and takes with him many other Spirits worse than himself to repossess a man, that his latter end shall be doleful, and the very Map of all misery and desperation: And on the other side, if good Angels seem to withdraw from the Saints, 'tis that they may return with the greater Triumph and Consolation.  
The twelfth and last Question is this, Quest. 12 How can Elect Angels be happy in Heaven, if they be thus dispersed and busied and employed on Earth?  
To this I answer. 
1 Answer which is confuted.   
First, Some affirm that Heaven is not at any distance from us, but consists in the fruition of God, so that Heaven may be on Earth: 
Chemnit. Harmon. Evangel. cap. 92. p. 1741.  Thus Chemnitius in his Harmony resolves this doubt; Observandum est quod Angeli qui pusillis ministrant, Haec officia omnia in Terris expediunt; & nihlominus Faciem Patris in Coelis videre dicuntur: Vnde manifestissimum est, Coelum, in quo Deus cum Majestate sua residet, non per tot Myriadas Milliarum, ultra supremum hoc aspectabile Coelum abesse; sicut Calviniani de co Nugantur. That because the Angels of little Children on Earth behold the face of God in Heaven, therefore Heaven is not a place at such distance from us as Calvinists imagine. 
* Coelum itaque Terra & In fernus non locorum intercapedinibus, sed Beatituditudivis & tius Ibid. Infoelicitatis Respectu, distinguuntur. Chemni●  And that therefore it is most manifest, that Heaven, Earth, and Hell are only distinguished by a greater degree of happiness or misery; not Locally or any distance of place.  
But that God's Throne and the Seat of Elect Angels and glorified Saints is a Place and at a great distance from us, will full easily appear. And that therefore Angels cannot be here and in Heav●n at the same time, I mean the same Numerical Angels.  
First, I will prove unto you that Heaven i● not only happiness or content, but a place, which will ●hu●●ppear: (I refer the Reader to the Scriptures in the Margin.)  
1. By 
(a) Eph. ●. 3. ●ohn 14.2.3.  plain and positive Scriptures.  
2. By Names and Titles given to Heaven 
(b) Heb. ●. ●6. Mat 5.8.  a Kingdom an 
(c) john 14.2. Isa. 63.15  House, an 
(d) Luke 23.43. Rev. 2.7.  Eden, or Garden of Pleasure.  
3. By the Inhabitants that dwell in Heaven. 1. Spiritual as 
(e) Mat. 6.9. joh. 3.13. 1 joh. 5.7.  God, 
(f) ●at. 2 25.  Angels, 
(g) Luke. 23.43.  the Soul of just men made perfect. 2. Corporeal; There is the body of 
(h) Gen. 5 24.  Enoch 
(i) 2. Reg. 2 11.  Elias and 
(k) Mark. 16.19. Ep. 1.20.  Christ; and as his body went thither, so there it 
(l) 1. Acts 3.21.  abides; whereupon Austin saith thus, Vbi corpus ibi locum esse necesse est, where there is a body, there must of necessity be a place. It is evident then that there is a Local Heaven.  
Secondly, 
* Nam quum assumptus in Coelum dicitur Christus;  aperte notatur Locorum Distantia, says Brentius.  Heaven is at a great distance from us, which Brentius concludes from Christ's being taken up out of sight; they followed him with their eyes so long as ever they could. 'tis at lest an 160 Millions of 
* Greenhill on Ezek. Vol. 1. p. 104.  miles high from Earth to Heaven; So far it is by the Rules of Astronomers: If this ascending Line could be drawn right-forward, some that have calculated curiously have found it five hundred years' journey unto the Starry-heaven for an ordinary Traveller.  
Ob. How could the Soul of the converted Thief trace and travel it then in one day? This day shalt thou be with me in Paradise, said Christ.  
Sol. 
Leighs Body of Diu. in 4to. lib. 3. cap. 3. p. 28.  This was done by the conduct and celerity of Angels that conveyed it. A Bullet from a Musket flies very swiftly; it will fly an 180. miles an hour, according to its motion: But the Sun moveth swifter, 1160000. miles in one hour. Now the Throne of God is very much above the visible Heavens; therefore certainly the Seat of Angels and blessed Souls is at an huge distance from us, 'tis in the 
(m) Psal. 104.3.  highest Heavens. 
(n) Eph. 4.10.  Christ is ascended far above all Heavens, saith St. Paul. 
* Magirus lib. 2. cap. 2. p. 120.  From the height of the Stars you may guests at the vast distance of Coelum Empiraeum, which is sedes Beatorum, according to that of Eliphaz; Is not God in the height of Heaven? and behold the height of the Stars how high they are, Job. 22.12. Compare now the judgement of Eliphaz with that of Chemnitius.  
The second Answer to the Question than is this, Ans. 2 
which is confirmed.  That whilst Angels are on Earth, Heaven is still their Country, their Home, their Inheritance: And that a main part of Heaven which is the fruition and vision of God, Elect Angels may and do enjoy whilst they are on Earth with us; This is our conclusion, for seeing Heaven is at such a distance, and Angels are not Omni-present; 
Damascen. lib. 2. Orth. Fidei cap. 3.  We must say with Damascen, Angeli cum sunt hic Nobiscum, non sunt in Coelo: Angels cannot be in Heaven and on Earth together; That they are sometimes on Earth who denyeth, for here they have appeared by Assumption of humane bodies? Angels do not then suffer by withdrawing from Heaven, for here they enjoy the presence and favour of God, which supplies the want of Heaven unto them. Their condition is so happy here that figuratively they are said to be in Heaven, Mat. 18.10. The Angels of Christ's little Ones are said to behold the face of God in Heaven; viz. Their communion with God is not eclipsed, God fills every place with his presence: This made Mount Tabor so glorious at the Transfiguration of Christ. We say then that Elect Angels (not only sometimes, when they be in Heaven, but always saith Christ, namely when on Earth also) THEIR Angels (by reason of particular attendance) do still continue to behold the face of God: Elect Angels even whilst they are on Earth with us, have a fullness of God's presence and joy, some way 
(o) Leighs Body of Divin. lib. 3. cap. 7.  answerable to that in heaven which makes them no loser's by this Employment: Seeing it is an Heaven to Angels to be doing the 
(p) Dr. Gouge his Guide to God. p. 79.  will of God, and seeing his face, and rejoicing in his Service. For although they go up and down in their Ministry here below, yet this they perform without Regret or Distraction; and their happiness is not thereby obstructed: As the Souls in Heaven are not hindered from happiness by desiring their bodies again, so Angels continue happy though they be a while from Heaven, their usual home: Note. And as Noblemen do joyfully go Ambassadors into a meaner Country than their own not so much disliking the coldness of the Climate, as approving the honour of the Embassage, and high employment wherein they do serve their Prince and public good: So Angels do not grieve but rejoice to come as Ambassadors and Agents from Heaven to Earth, as knowing they must shortly return in Triumph to their Native Country. In the mean time they here below do fully enjoy the face and favour of God, and are freed from all manner of distraction and misery: Et si foris exeunt, internis contemplationis gaudiis non Privantur, 
Gregory.  saith Gregory most truly: Although for a time they leave their own home, they want not the inward joys of contemplation. 
Luke 2.13.  A full Choir of Angels sang Carols over a few ragged Shepherds and their Flocks; which declares that their absence from Heaven and their attending poor Worms upon Earth, doth not cut them off from their heavenly contemplations and sweet rejoicings in God. As a General rejoiceth to be in the Field, Note. and glorieth in his Spoil and Ensigns of Victory; so do the Angels in skirmishing and routing the evil Spirits. Christ himself was well pleased with being on Earth, accounting it meat and drink to do the will and business of his Father: He submitted to a mean life and cursed death for our sakes, and was emptied of all Glory for us: Therefore let us conclude Elect Angels do not repent their Attendance on us. Princes are not always in their Palaces, sometimes they make excursions into Forests, Note. Villages, and desolate Places, and at last retire home with renewed satisfaction: So Angels short excursions on Earth, do but set out unto them the Glory of those Celestial Habitations.  
Having answered all the Objections that I ever yet met withal, or can possibly think of; The way is now sufficiently laid out, that we may pass unto the profitable Inferences of this Discourse, for our further instruction and edification.  
First, Use. 1 here will be matter of confutation, as to certain Romish additions and mistakes about this very Point of the Guardian-Angel: Although I do not remember that Conradus Vorstius in his Index errorum Ecclesiae Romanae; Or Amesius in his Bellarminus enervatus, do touch at the Errors of the Romish Synagogue in relation to Angels or their Deputation, yet Dr. 
Dr. Andr. Willet. Vis Synapsis Papismi.  Willet (who omits nothing) in his Synopsis Paptismi doth write particularly of them, although so smartly and vehemently, as withal to reject the Guardianship of Angels; the Romish Errors wherabout are these four.  
1. The Papists say that Michael is the Protector and Keeper of the whole Church of Christ: This we reject for Jesus Christ is the HEAD of Angels▪ the Protector and Defender of his Spouse, the Church: All power is given unto him in Heaven and Earth; He is the Crowned King of aints: 'tis true, there are Degrees among Angels, some are Angels, and others Archangels, but Christ (not Michael) is the Head of them all, and sole Saviour and King of his Church.  
2. Romanists do hold that every man hath his Guardian-Angel from God; So Clictoveus, Cuique Hominum sigillatim, and Designatus est Angelus: 
Douai. Expos. Gen. 18.16.  And our Douai men affirm the very same; We believe (say they) that this Privilege belongs not to Gods Elect only. But Heb. 1 14. 'tis most expressly affirmed that Angels are to attend the Heirs of Salvation. Scil. Such Positively, and exclusively; Such and no other, not Reprobate Heirs of Perdition. Good Angels may have treated with evil men (as with Baalam) And so the holy Spirit doth often suggest good things to them; but all this is for their conviction and greater confusion at the last: We cannot from hence affirm that either the holy Spirit, or elect Angels do abide with and watch over them.  
3. The Pontificians hold that each man hath two Angels allotted him by God, one to vex and punish him, 
Bucan Loc. Com. de Angelis Loc. 6. Sect. 35. p. 74.  the other to guard and comfort him: But this is absurd, God appoints not an evil Angel constantly to attend his Elect, and if Satan Depute him, the Elect Angel set by God will continually expel and vanquish him; So that though the evil Angels do very often assault the Righteous, yet no one evil Angel can quietly and constantly be near unto him that fears God: Therefore Satan bade particular Commission to molest job for a time; and to give a BUFFET to Saint Paul: Now a Buffet is a sudden blow or surprise; No evil Angel can long be near God's Elect, because Michael is stronger than the Dragon: There is no communion between Light and Darkness, Christ and Belial, Elect Angels and Reprobate; and there is not a syllable in the Book of God, that speaks of two Angels the one good the other bad, about a Child of Light.  
4. And lastly, most of them hold Invocation and Adoration to be due unto the Guardian-Angel; and many Arguments they urge to this end, here take the chief.  
First, Arg. 1 Joshuah fell down before the Angel and worshipped. Josh. 5.14.  
We say, 
Origen. 6. Homil. in Josh.  he Worshipped non an Angel but Christ their Captain: But Origen thus expounds it, Joshua non adorasset nisi Agnovisset Deum, He would not have Adored, if he had not known him to be God.  
Secondly, Arg. 2 Baalam adored the Angel, Numb. 22.31.  
1. We say, this might be an exceeding great Reverence, and no Adoration, 
1 Reg. 1.23.  as Nathan bowed down to David, where the same word, Shacha, is used.  
2. 'tis but a weak Argument that is taken from the example of a false Prophet and Sorcerer, that was accustomed to prostrate himself before his evil Spirits  
Thirdly, they urge Rev. 8.3. Arg. 3 
Dr. willet's Synop. Pap. in the 8. Gen. Cantr. Quest. 3. p. 395.  I saw another Angel that came and stood before the Altar, and much Odours were given unto him, to offer with the Prayers of the Saints, upon the Golden Altar. We answer.  
1. Though the Angels should present our Prayers to God, yet it is not in their own name, but Christ's. Much Odours were mingled with the Prayers, i. e. Christ's Merits. It follows not that therefore we may Invocate Angels, For the Saints on Earth may and do invocate God for us, yet are not to be Invocated by us.  
2. This place is better expounded of Christ himself, the Angel of the Covenant, who offers up our Prayers unto God; which is Augustine's judgement on that Text.  
Fourthly, Arg. 4 
Gen. 48.16.  They say jacob seems to pray unto the Angel, Gen. 48. But we answer, He is not there praying at all, but blessing his Children, and wishing all good unto them: And in case his Blessing comprehend Invocation, he prayeth only to God to bless them, and that his Angel may instrumentally be employed to do them good.  
These be the Arguments of Romanists which they sharpen and boast of: For the Adoration and Invocation of our Guardian-Angel.  
We Protestants have many weighty reasons against it, as,  
1. Divine Worship is due only to 
(a) Psal. 50.15. Mat. 4.10.  God.  
2. 
(b) Heb. 1. ●. Aug. de Ver. Relig. Cap. 55.  Angels do worship God; Quod ergo colit summus angelus, id colendum etiam est ab Homine ultimo, saith Austin truly: That therefore which is worshipped of the highest Angel, the man of lowest degree ought also to worship.  
3. Christ is our 
(c) 1 Joh. 2.2.  Only and All-sufficient Advocate, no need of other Mediators.  
4. John fell down to the 
(d) Rev. 19.10. & 22.9.  Angel, but the Angel suffered him not, saying, See thou do it not, I am thy fellow Servant, worship God.  
5. 'tis most expressly forbidden of God: A man would bless himself to think how Romanists can swallow and digest that Text, Col. 2.18. Let no man beguile you of your reward in a voluntary humility, and worshipping of Angels, etc.  

* Sine Authoritate Scripturaram Garrulitas non habet fidem. Hieronan cap. 1. ad Titum  Observe first, 'tis Voluntary or Will-worship, no where appointed in God's word; for which Christ will not thank you at the day of Judgement, but say, 
(e) Isa. 8.20.  Who required this at your hands?  
2. It hath in it a show or pretence of humility: No Hook is c●st among the Fishes without a Bait: 'tis common for Vice to go clad in the Robe of humility.  
3. It is flatly forbidden; Let not any man (not he in the Porphiry Chair in his triple Crown, nor any one else) beguile and deceive you in this Point.  
4. The Punishment is hinted if you do it, you lose your reward. If you worship Angels here you shall not sing with them in Heaven. The Papists do know that this Scripture cuts 
* Davenant Expos. Colos. 2.18 p. 238.  very deeply, and they would fain either evade it quite, or blunt the edge if they could: To that end,  
1. Caranza unworthily reads it, De ijs qui Angulos colunt (instead of Angelos) that prize and meet in Corners, not in Public Assemblies, well knowing how much this prace makes against him.  
2. 
Rhemish Annot. on Col. 2.18. Vol 3. p. 540.  The Rhemists say, that the Apostle speaks here against the wicked Doctrine of Simon-Magus, who affirmed that the Angels both ill and good were Mediators for us unto God. We answer, Theodoret sufficiently declares, that in that place, all Will-worship is forbidden, and the Worship of good Angels as well as bad, what fear or likelihood was there, that the Primitive Christians should be so unreasonably sottish as to worship the Devil? This therefore is a very Cobwebb excuse, a very slender and pitiful evasion for such Learned men to offer unto the World.  
I conclude this Point with a Golden Saying of Austin, and an humble confession of Cajetan, no small one among them.  
Honoramus Angelos Charitate non Servitute, 
Augustinus de vera Relig. cap. 55.  saith Austin: We Honour the Angels with sincere love, not servile Adoration. What shall I say more? Cajetan himself confessing, Certa ratione nescimus an nostra vota cognoscant: We cannot certainly say, that the Angels know or hear our prayers: And so far of the necessary confutation of Romish Additions and Errors about this Point.  
Secondly, Use 2 here will be matter of Information about several other truths, as  
1. The great number of Angels.  
2. The goodness of God in allottingus such Associates and Tutors.  
3. That hence it will follow (as a most probable truth) that Cities, Counties, Isles, Provinces, and Kingdoms have their particular Angels.  
And 4. by the rule of contraries, That perhaps wicked men have their evil Angels to follow them.  
First, 
1 It informs us in the vast. number of Angels. Mat. 26: 53. Revel. 5.11.  It may serve to inform us in the vast number of elect Angels, seeing every Believer hath one at least to defend him, and upon extraordinary occasions many troops to guard him, besides those that look to Cities and Provinces, and the main body all this while is resident in heaven, before the Lamb, Revel. 5. and jude 14. do express their multitudes by the greatest and roundest numbers in use among men: 
Dan. 7.10  so also Dan. 7. Thousand thousands minister unto him, and ten thousand thousands stand before him. 
Heb. 12.12 Pauperis est numerare pecus.  But the Author to the Hebrews ascends higher yet; The innumerable company of Angels. How surpassing glorious will the Throne of Christ be, when he shall come riding in the clouds of heaven, 
Mat. 25.31  & all his holy Angels with him. Not an Angel shall be left in heaven that shall not attend him. This Doctrine of the multitude of Angels doth marvellously tend to the Church's comfort and terror of her enemies: For how truly may we say, There be more with us then against us! Thou that hast few friends on Earth, mayst have many friends in Heaven. 
job 38.7.  job 38. when the morning Stars sang together, and all the sons of God shouted for joy. The Angels are there called Stars for their great number and glistering perfections; They all sing with one mouth, and Nightingale throats, their Halelujas to the Lamb that sits upon the Throne for ever.  
Secondly, 
2 In the goodness of God.  it may serve to inform us in the goodness of our gracious God towards us, for allowing us (who are worms, and no men) the society and tuition of Angels. Lord what is Man that thou art mindful of him! Tigers and Dragons might deservedly be our companions, when lo! Angels come and minister unto us, (But of this subject something 
† In my Spiritual ●ast, on Psal. 34 8. p. 11, 12.  I have spoken else where): So then briefly the free grace of God doth eminently shine in the guardianship of Angels.  
1. In regard of our meanness and sinfulness, that God should pass over that, send his Son to bleed for us; and charge all his Servants in heaven and earth to show tender love and respect to us. 
(g) Rom. 5.10.   
2. In regard of Angelical excellency; 
* Psal. 104 Create ministros flammam ●g●is; Quia Diaphaenia, Pulchritudine, incorruptibilitateque, Agilitate item, Celeritate, puritateque, sunt Ornatissimae & Praestantissimae creaturae. Bullingeri. Deead. 4. Serm' 9 fol. 249.  Angels are in Christ's School of an higher form than man: So when Angels attend us, 'tis as if Men (perhaps) should be sent to wait upon the Beasts. Man in his greatest honour, nour, and advanced on the highest pinnacle of happiness, was, and shall be very much below the blessed Angels; For even Christ (in respect of his humanity) was made a little lower than the Angels, Heb. 2.7.  
3. In regard of the freeness of this life, it was bestowed on Man unmerited, undesired; placed on him in the Infancy, yea in the dark womb.  
4. The constancy of this favour; Angels must not leave us till Death; We shall be sure of one Angel at least till we launch into the harmony of millions.  
5. This gift is an earnest of further kindness: If one of the Nobility place Officers and servants of all kinds about a Child of mean birth, it presages he will breed him up, and make him Heir of all that he hath. And thus the Lord deals with his Elect (as in that notable place Heb. 1.14.) The Angels do minister to the HEIRS of salvation. 
Isa. 65.24  The Saints than are joyntheyrs, Coheirs with Christ, Heaven is indeed their Inheritance; This is the time of their minority: And he that considers this, that God hath sent his Angels to attend & tutor them, must needs conclude, That certainly God hath some further Design, then that his Saints should be born (and thus bred) only to be under hatches, to be hated and vilified in this world.  
6. And lastly, this is a singular kindness and privilege, that belongs only to the Elect; He hath not dealt thus with all Adam's children.  
In these respects the glorious free grace of God doth appear in the Guardianship of Angels over us.  
Thirdly, 
3 That Communities have their Angels. Angeli sunt Principes & Moderatores hujus Mundi, non futuri. Gerhard. Notae in Heb. 2.5. p. 48.  It may inform us that Communities also (where there be any belonging to the election of Grace) have their Angel's guardian placed by God over them. Hath the Lord care of Oxen, and not Pastors? is the reasoning of the holy Ghost: So say I, hath the Lord care of particular persons (to allot them their Angels) then much more of all Christian communities and Religious Societies: It is therefore most probable, that Cities, Shires, Provinces, Islands, Churches and Kingdoms have particular Angels to be presidential over them, and that each Republic hath an Angel to be its protector: some say that Angels are set over the several 
* Rev. 14.18. & 16.5.  Elements, for which Scriptures are urged; but Pareus will none of it. Learned Mede thinks, 
(i) Medes Diatribae. p. 172.  that there be seven Arch-Angels that rule & govern the whole world, which also he proves 
(k) Zech 4.10. Rev. 5.6.  out of Scripture. One thing you may observe, that divers who do question the Deputation of Angels o'er particular persons, do yet believe that Communities have their Angels that are allotted them. The Scripture is not altogether silent in this point: 
(l) Mr. Laurence of Angels, p. 22, 23.  That place of the tenth of Daniel is famous, where mention is made of the Prince of the Kingdom of Persia, and of the Prince of Greece; and of Michael their Prince. So Dan. 10.13.20, 21. verse. The Prince of the Kingdom of Persia withstood him, and Michael their Prince came to help him. The same may be said of CHURCHES, which are Communities very dear to God, They have their Angels: Some of the Fathers were of this mind, and bring those places of the Revelation, 
Apoc. 2.1.8.12.18.  To the Angel of the Church of Ephesus, etc. which they understood to be mentioned of the Guardian Angel, much cannot be said against it: And that place, 1 Cor. 10.11. may as probably be urged, where the women were to have Power over their heads, because of the Angels. And we may frame an argument from the less to the greater; Doth the Lord take care of Kingdoms, and not for Churches? If civil Communities have their particular Angels, then much more, Religious.  
Now here that you may see this is no Novel or Heterodox opinion, I shall spread before the Reader the judgement and assent of very learned Men:  
Clemens Alexandrinus saith thus, 
Clem. Alexand in. Stromatum lib. 6.  Per gentes & Civitates sunt distributae Angelorum Praefecturae; The guardianship of Angels is distributed by Nations and Cities.  
Theodoret thus; 
Theod. 11. Orat. p. 715.  Sicut unicuique nostrum designatus est Angelus; Sic unievique Provinciae unus praesertim est Archangelus: As every one of us hath (by designation) his Angel, so every Province his Archangel.  
Jerom writing on Dan. 
Higher onymus apud, Laurence of Angels, p. 22. Chemnit. Harm. Evang. cap. 92. p. 1740  10. saith thus; Hence it appears that Angels are deputed to the care of Provinces and Countries.  
Chemnitius saith thus, Sufficit nobis in hac Regione mortalium hoc ex Scriptura novisse, quod non tantum Regionibus & Populis, Angeli a Deo sunt custodes & Tutatores constituti; sed etiam Pii de Praesidio Angelorum, sive Vnius, sive plurium, certi esse possunt. He saith that several Nations and People have their Angels, as also particular Believers one or more.  
Peter Martyr on 1 Cor. 11.10. 
Pet. Mart. Com. in 1 Cor. 11.10. fol. 151  saith thus; Nec vetat quidpiam, ut per Angelos bonos spiritus accipiamus, quos ex Daniele scimuus Provinciis ac Regnis praefici; quin & Ecclesia illos habet se tuentes, suique Defensores: Nothing hinders, but that by Angels we may understand good spirits, who as we know out of Daniel, are placed over Provinces and Kingdoms; yea Churches also have them for their Guardians.  
Bullinger thus; Dominationes, 
Bullingeri Decad. 4. Serm. 9 & Fol. 250. & 252.  Principatus & Potestates nuncupari videntur, quod Deus Imperium suum per Angelorum Ministerium in mundo administrat, suamque potentiam exercet. And again thus; Apud Danielem inducuntur Angeli Regnorum Principes aut Praesides;  Michael cum Gabriele, Regni Israeliti; Alius autem quidam Regni Persici, & alius quidam Regni Graecorum. Angels are called Dominions, Principalities and Powers, because God doth rule the world by the Ministry of Angels: In Daniel the Angels are brought in as having the government of Kingdoms, etc.  
Calvin thus; 
Calvin. Instit. lib. 1. cap. 14. Sect. 7. fol. 47.  Caeterum an singulis Fidelibus singuli Angeli sunt Attributi ad eorum Defensionem, pro certo Asserere non ausim:  quum Daniel Angelum Persarum, & Graecorum Angelum inducit, significat certos Angelos Regnis ac Provinciis quasi Praesides Destinari. He will not be confident that each Believer hath his Angel; But he saith, for certain Daniel declares, that Kingdoms and Provinces have Angels set over them, as Precedents or Rulers.  
Grotius, 
Hugo Grotius in Annot. Mat. 18.10. p. 314.  who writing of particular Believers, saith only, Singulos donare videtur custode Angelo, writing of humane Societies and Commonwealths, he saith thus: His autem singulis suos attributos esse Angelos ex Daniele, Magno consensu & Judai & Christiani veteres, colligebant; Illud vero extra omnem Controversiam ponit Clemens Alexandrinus.  
The Ancients, both Jews and Christians gather out of Daniel by joint consent, that to every one of these certain Angels do belong, and 'tis put out of question by Clemens Alexandriws.  
Bucan having declared that each Believer hath his Angel-keeper, 
Bucani Loc Com. de Angelis, loc. 6 p. 71.  doth add this: Idem de singulis Provinciis sentiendum: The very same is to be thought of Provinces, which he there proves out of Daniel.  
Let me add to this some late English Authors.  
Paul Bain saith, 
Paul Bain on the Ephes. pag. 374.  That Angels have a great stroke in swaying these earthly kingdoms in which we live: God dothuse the ministry of Angels, and give them a Pre-eminence under him, & a power in ordering these inferior things: 
Dan. 10.12. Isa. 37.36  The Angels are therefore called great Princes, Dan. 10. Angels rescued jerusalem from the force of the Assyrians, Isa. 37. And an Angel created, led the people into Canaan, as is gathered by comparing the 20. and 21. of Exod.  
Wilson saith, 
Wilson in Christian Dict.  that Angels are present with, and precedent over, as countries, so Churches.  
Mr. Laurence saith, 
Lawrence of Angels, p. 22.  that Provinces, Communities and Churches have their Angels-guardian, that clear place of Dan. 10. may suffice to confirm it. I will conclude with the Testimony of Reverend Mr. Greenhill; 
Mr. Greenhils' 2 vol. on Ezek. 9 p. 207.  Angels (saith he) have the care of Cities, Kingdoms, and Communities committed unto them; Angels were employed in the government of the world. Deut. 32.8. He set bounds according to the number of the children of Israel. The Septuagint hath it, According to the number of the Angels of God; As if they had the Land first divided among them, and then the people were settled according to those divisions: That in Dan. 10. is more clear and full, where the Angel tells Daniel that he would fight with the Prince of Persia, he would prevent his hindering their return to Jerusalem: And when he should go forth and leave the care of that Country, the Prince of Grecia should come, namely Alexander the Great, and overthrow that Monarchy: Epiphanius saith, 
Five deductious.  Regna & Gentes sub Angelis positae sunt; Thus far Mr. Greenhill. Well, if it be thus, that Cities, Kingdoms, and Republics have Angels to Protect them, than five things will follow.  
1. That we own much to them that are dear to God; It is for their sakes that God assigned Angels to defend any Nation: Believers are the marble Pillars of a State. The whole ship, and all the wicked Sailors in it were preserved for St. Paul's sake; If there had been a few righteous men in Sodom, it had not been destroyed.  
2. This consideration may serve to comfort us; If at any time we see the foundations of the earth out of course, the pillars of Kingdoms to be shaken, and the wicked striving to bear sway, and trample Religion, Order, and Government (according to Law) under foot. There are yet in such Kingdoms more and greater with, then against the Lord's People.  
3. 
P. Bain on Ephes. p. 374.  We must acknowledge then saith Bain, That when things are tolerably carried in these evil Times, that it is not effected without the Ministry of God's Angels.  
4. We must pray to God, that he would cause his celestial Principalities and Powers to encircle those who sit at the stern, to keep them from lawless liberty and Libertines, and to incline them to act faithfully and vigorously for the use of Church and State.  
5. And lastly, This may quiet us in the many great mutations and changes in the frame of civil Administrations: Let us hope the Lord is yet bringing great and good things to pass for us. Let not any repine and murmur, and hanker after the Garlic and fleshpots of Egypt, and turn arrant Unbelievers & Apostates, as do too many, the more is the pity; Mistrust not the continuation of Divine Providence over us; God is emptying the Nation from vessel to vessel, till our filthy dregs be purged out: If the motions of a little Sparrow be ordered by Providence, then much more the mighty turn of Nations and Kingdoms are disposed and overruled by Christ and his holy Angels. In the tenth of Ezekiel, 
Ezek. 10.10.12. Greenhill in Locum, p. 305. & 311.  you read of a wheel within a wheel, and that the wheels were full of eyes round about. The workings of Providence are very mysterious: By wheels you may understand all the motions and Turn here below; And the four wheels are all the four parts of the world. All things in the world have dependency on higher causes: The wheels are by the Cherubims; That is, the Angels do move and order them, next under God: Things may seem to be confused, but the Cherubims are near unto the wheels, and the Angels have no small influence upon them. The Lord is Methodical in disposing the affairs of the world, for each one of the Angels hath his wheel to govern. Note. The four Angels do not promiscuously look to the four wheels; But (God is the God of Order) each wheel hath his Cherubin; They act methodically, & look to their wheels in their several quarters. Man is not able to judge of God's works and ways, which are past finding out. There is a wheel within a wheel: Ezekiel saw one wheel entangled in another: Or thus, A wheel within a wheel; one change follows upon the neck of another; There may be a succession and concatenation of puzzling Providences in the world: Bees make a confused humming, and a thousand cross motions when they swarm: The little Aunts run confusedly up & down and over one another, yet every Bee in the Hive, every Ant on the Molehill hath his place and work; There is a sweet harmony in those Commonwealths: So it is among the Nations, in the midst of confusion, quoad nos, there is exact order as to God: Observe, These wheels were full of eyes round about. The motions of all causes and creatures here below is not casual or disorderly as to God: Both the wheels and Cherubims are full of eyes, they see and know their way, and the work they have to do: The glorious eye of Divine Providence that never slumbers: And the eyes of 
* Deus enim per Angelos Regit & Moderatur Orbem; Sicut Dominus per aurigam Regit & Moderatur Equos & Currum. Corn. A. Lapide ad Apoc. 7.1. p. 143.  Angels are over and in all creatures and all Motions; and in all the sudden wind and mysterious turn of the wheels: Things appear to us to be casual and disorderly, but, There be eyes in the wheels: No motion is injudicious or out of course to God. These eyes of Angels do sparkle with Divine lustre, they are clear, open, and intent, nothing escapes their observation. Lastly, see the beauty of Divine providence; All the wheels and Cherubims were full of eyes; The bodies, backs, hands, and wings of the Cherubims are said to be full of eyes: So also Rev. 4.8. They are full of eyes within. Man's eyes add not so much glory and beauty to his face, as these eyes do to Angels & the wheels: The Peacock's Train (which is full of eyes) how beautiful and glorious is it when expanded and shaken in the Sun? It is far short of the beauty and glory of elect Angels, who (as it was feigned of Argus) are full of eyes, glistering like stars: And the same is affirmed of the wheels, viz. the Acts of Divine Providence in the world: How blind then, and sottishly perverse are we, that have not an eye to see these eyes, and patiently to wait and hope, and expect great things from God, when his set time is come? Well, let the serious belief of this Truth, that Republics and Kingdoms are overruled and disposed by Angels, silence and hush all our peevish and mutinous complaints amidst all our changes, and after all our sufferings: By considering there have been eyes in the wheels, and that all the cross and rugged providences of our God shall work together for the good of his Church and People.  
As for Cities, that they also have their Angels, why should we doubt, when Jerusalem was destroying, a voice was heard, Fly to Pella, Fly to Pella! Who doubts but this was the last summons of her Guardian Angel, calling and bidding the faithful to departed with him? 
† See Paul Bain on Ephes. pag. 374.  Let us see, Isa. 37.35, 36. I will defend this City jerusalem to save it for my own Names sake: Then the Angel of the Lord went forth and smote the Assyrians: Mark, The Angel; It was one Angel, and he went forth, namely out of Jerusalem, to slay her Enemies: This than was the Angel Guardian of that City jerusalem, as is most probable. Great and populous Cities are as it were the eyes of the earth (as Athens and Sparta were said to be of Greece) and there is no question but Divine Providence hath a special eye upon them for their preservation, and that Angels take care for them: Witness that excellent Government, and exact order that is in those gallant Cities, which else would crumble into confusion and desolation in one hour.  
Let London therefore lift up her head, and not be cast down at the foolish Prophecies of her Astrologers; But know and follow the things that belong to our peace: The Lord hath much honoured that City, and made it an Asylum, and City of 
* Jam Seges est ubi Troia fuit.  Refuge to his persecuted Ministers and People in our late Troubles; many thousands are therein to God as the Apple of his eye; And therefore we have reason to hope that the Lord will not remove her good Angel from her.  
Indeed Magnificent City's rebelling against God have been brought to desolation; As in the case of 
* Jam Seges est ubi Troia fuit.  Troy, 
(a) Theatre of God's judgements. cap. 50. p. 407.408.  Niniveh, Babylon, and Carthage; Yea, that great and everlasting City of Rome (as one calls it) shall become as other Presumptuous Cities; A dwelling for Hedgehogs, an habitation of Owls and Vultures; Thorns shall grow in her Palaces, and Nettles in her strong Holds: The voice of Harpers and Musicians shall no more be heard in those dwellings.  
But as Rome was not built, so neither will it be pulled down in a day; The Lord is now (as it were) undermining the Walls of that Idolatrous City and Nest of Images: And our Song shortly will be this, Babylon is fallen, is fallen; Amen hallelujah! Those evil Angels that are in and over Rome, shall not be able to shield her from the wrath of God, and the power of his Angels. And so much of the third thing, that 'tis very probable that not only Persons but Communities have their Angels.  
Fourthly, 
4 That wicked men have their evil Angels. Tertullian saith, That those Lemures were Daemons.  It may inform us, that wicked men have their evil Angels to draw them (on all occasions) into sin and mischief; For Eadem Ratio contrariorum, If good men are under the Tuition of Angels, Reprobates are under the power of Devils. The Heathen did not only speak of Lar, that were good Angels, but also of the Lemures, or evil Spirits, that vexed and pursued men, and stirred them up unto evil: Satan is evermore God's Ape, and in Imitation of his Providence o'er the Elect; In a suitable way will he apply himself to his Vassals and Vessels of Wrath. This evil Angel is permitted by God, but placed by Satan the Prince of Devils; And I shall easily confess (with Bucan) that as one evil Angel hath molested and plagued many men, and many evil Angels (even a Legion) have tormented one 
* Bucan de Angel. Loc. 6. p. 71. . So it is not absolutely expressed in the word, that every evil man hath an evil Angel set over him; And yet it is probable that Satan possessing the Castle of a wicked heart, will never utterly and willingly withdraw, but leave (at least) one evil Spirit to secure it: 
1 Sam. 16.  Thus a Devil entered into Judas, and Saul was often vexed with an unclean Spirit. You shall hear what a late 
* Mr. Laurence of Angels. p. 80.81.  Writer saith to this discourse; Some distinguish the Ministry of Devils as to Vices; Therefore you read of an unclean, a lying, a dumb, and a seducing Devil: others divide their Ministry according to the Object of it, Persons, Families, Societies, and States, and therefore 
(b) Dan. 8.20.21.  quote those places in Daniel, where mention is made of the Kings of Persia and Grecia, which opposed Michael their Prince; And so also they take that place of Saint 
(c) 2 Cor. 12.7.  Paul, There was given to me a Messenger of Satan to buffet me; And that curse of the 
(d) Psal. 109.6.  Psalmist, Let Satan stand at his right hand! There is no doubt of Satan's will for this Method (which he seethe so advantageous for the Saints in the other Ministry, of which we have treated.) If his power fail him not, if God permit it, he wants not Diligence, Malice Wisdom, and Instruments for that Work.  
Wicked men and Reprobates are 
(e) Eph. 2.2. 2 Cor. 4.4 2. Tim. 2.26.  then in a very sad condition, void of the favour of God and presence of his holy Angels, but grievously molested and captivated by evil Spirits: The Devil works in them mightily, they are hoodwinked and besotted and blinded by the God of this World, led captive by his will, having no power so much as to groan or wish for deliverance. But now if Satan direct his Angels to Believers, they dare not, they cannot long abide with them; Their good Angel expels and chases them away, they soon retire routed and confounded. Here also I might declare how wicked men have been haunted with evil spirits in most strange and fearful 
* See Baxters Rest. Edit 2. p. 271.  Apparitions: Sozomen writes of Apelles, a famous Egyptian Smith who was tempted to uncleanness by a Devil in the shape of a woman. Ludovicus Vives saith, among the Indians in America, nothing is more common then to see and hear Spirits in bodily shapes day and night: And Sleidan tells of a Pope's Legate that was feared into a deadly sickness, by a strange Apparition in his Chamber. We read also in the Scriptures of divers that have been actually possessed of Devils: 
Zanchius 3. Tom. lib. 4. cap. 10.  Zanchy thinks it was the very substance of Devils that entered men. Camerarius and others do show us, that in 
* See Theatre of God's judgements. 431. to 437.  former times of darkness these things were very usual, although now (blessed be God) the very 
* Camerarius his Historical observat. lib. 4. cap. 15. p. 288.  Relation thereof is so terrible unto us. The Devil makes a secret compact with a World, but an open one with Witches and such as have familiar Spirits but especially some one resorts to them: A Witch gives an Angel of Darkness full power over Body and Soul for ever; Satan doth not thirst for a few drops of blood from the body, but hereby doth contrive and seal the ruin of the Soul: He doth not only (as Porphiry imagined) aim at Honour and Principality, and to have some to worship him in the world, but he undermines the Salvation of many Souls: And every Witch is a sworn Vassal and Factor of Hell. And so much of the second Use.  
Thirdly, Use. 3 here will be matter of Admonition unto many Duties. 1. To banish all slavish and base fears. 2. Not to despise the poorest and meanest Spirit. 3. To make sure of Christ the head of Angels 4. To depend on God chief. 5. Grieve not your Guardian Angel. 6. Let us imitate the Angels in owning and protecting, and cherishing the Saints (this chief speaks to Magistrates and Ministers.)  
First, 
1 Banish all slavish and base fears.  Let the people of God be admonished to banish all slavish, improfitable and sinful fears, seeing Elect Angels are their Keepers. Alexander the Great, was observed to sleep very sound one night, when the Enemy was near him, and being asked how he could do it, he answered, 
Weems of the Cerem. Law. cap. 9 p. 39  because Parmenio waked: So may the people of God lay them down in peace and safety, because the Vigilant Angels that keep them are still awake; None sleep so sound and securely as the people of God. King Solomon slept with sixty valiant men by his side, having Swords because of fear in the night. But one Angel is stronger than such a Guard: Angels keep the Elect from 
* Gen. 19.16. &. 18.12. & 25.7. & 32.1, 2. Psal. 34.7. & 91.11. 1 Reg. 19.7. 2 Reg. 6.16. Exod. 26.1. & 34.24.  many dangers of Soul and body, both in the Curtains of the Tabernacle, and Wall of the Temple, Cherubins were painted up and down; To signify what Protection we may expect in God's Service from the blessed Angels: If the Pestilence rage in the City. Angels often keep it from the Tabernacles of the Righteous; yea, the Angels and Stars in their courses do sight for us against the Church's Enemies: Fear not men, Diseases, Poverty, Death or Devils: But learn to fear the mighty Jehovah, Let him be your Dread, Timor, Timore, ut clavus clavo pellitur: Fear is expelled by fear, as one Nail is driven out by another. 
Mat. 10.28.  Fear not man whose breath is in his Nostrils, and who can but kill the Body with Permission; not touch an hair of your head without leave from Heaven; But fear him, who is able the next Moment, To cast thy body and soul into Hell-flames, Away then with idle, panic, and unprofitable fears to which many are prone. Zeno, 
Diog. Laert.  being asked why he feared the barking of a Dog? returned this answer, Perdifficile est hominem prorsus exuere: No man is so stout, but sometimes he shows himself to be a man in weakness: There are more things saith 
* Saepius opinione laboramus quam Re. Seneca in Epist. 13. Psal. 56. 2 Reg. 6.16.  Seneca that do affright then assault us. What David said to Abiathar, that, thy Angel-Guardian saith to thee, Abide thou with me and fear not, for with me thou shalt be in safeguard! Hear the Psalmist, I trust in the Lord and fear not what man can do unto me! Fear not thou Worm Jacob, I will help thee, saith the Lord. All his attributes, all his Angels are engaged for our good: When Elisha prayed, and saw the Mountain full of Horses and Chariots of fire, he soon revived his Servants by saying, Fear not, for they that are with us are more than those that are against us. So then the presence and tuition of Angels should banish and discard all unworthy and degenerate fears, which shrivel up the sinews of good Endeavours to secure ourselves.  
Secondly, 
2 Despise not the meanest Saint. Mat. 18.10.  Despise not the poorest and meanest of God's Children; So our Saviour applies this Doctrine of angelical Deputation, Mat. 18. Despise not one of these little ones, for in Heaven their Angels do always behold the face of my Father. q. d. Take heed that you do not slight and undervalue the blessed Heirs of Salvation, on whom the Lord hath cast so much honour as to send Angels to be their Tutors, and on whom Elect Angels do not disdain to attend. Despise not then the little ones of Christ: Not such as are little in years and stature, scornfully to think them unworthy of the Seal; Not such as are little in the world, love Grace in Russet before Vice in Velver; God is no Respecter of persons: Nor last such as are little in gifts and graces; You may not despise the day of small things, The very filings of Gold are precious; And besides true Grace cannot be at a stand.  
O despise not these little Ones of Christ; 
Dr. Sibbs Fountain opened. p. 110.111. Vossius Institut. Orat. lib. 4. cag. 7. p. 166.  Why? Because Angels more Glorious Creatures than you do not, dare not; and Christ more Glorious than they, will not. Angels are willing to tend the meanest Saint, to provide things needful for us: Therefore saith Vossius is Manna called Angels food, Quia Angelorum Ministerio fuerit Productum: Angels had a hand in the Production. Well to comfort, and feed, and relieve one another is the work of an Angel: Shall any one think himself too good to hear or help any poor Christian? or to settle and resolve his doubts? O the pride of our Nature! When Angels disdain not to tend and rock little Babes; To visit and cherish Job full of Sores: What Devilish qualities are Pride and Envy? They make us to neglect others, advance ourselves; we know it was the speech of wicked Cain, Am I my brother's Keeper? Shall I stoop to him; Flesh and blood gins to take state upon it: Let us blush and be ashamed of this churlish Humour, when we see Angels attending poor Beggars and Orphans; and Christ himself, washing and wiping his Disciples feet! When the great God became MAN, shall we wonder that Angels should attend the Nature that God had so honoured? rather let's suppose that the Devils left their first Stations, being proud Spirits and disdaining their Calling; For the good Angels do humble themselves to this work: What Devilish sins than are Pride, Envy, and Disdain, that stand a Tiptoe and overlook the poor Members of Christ? The Angels rejoice in the Salvation of Souls, shall we slight the Image of God? Shall the welfare of others and their thriving spiritually, or outwardly be cause of joy to the Angels, and yet matter of trouble and grief to us? Shall we envy the prosperity of God's people, & look a squint on their enjoyments? and shall we dare to scorn and trample on those who are cast down? This be far from us: Let us rather honour those whom God hath so loved, and reverence those whom Angels attend, You value men for external Pomp, the glory of their Apparel, Chariots, and Retinue; The Number and Gallantry of their Pages and Servants: O consider this, that Believers have Elect Angels for their Servitors and daily Attendants. 
* 2 Kings 6.16.  Poor Elisha had a Mountain full of Horses and Chariots of fire.  
Thirdly, 
3 Make use of Christ.  make sure of Jesus Christ, who is the LORD and head of the Angels; Him they worship, and at his disposal are they, 
Col. 2.10.  Col. 2. The head of all Principality and Power. There is a vast difference saith Lactantius between this Son and other Angels; 
Magna inter hunc filium caeterosque Angelos, differentia est. Lactant: Instit. lib. 4. cap. 8.  You must chief apply yourselves unto Christ, He was that jacobs' Ladder which touched Earth and Heaven, and joined them both together by his Mediation; And on him Elect Angels descend upon us, because of our Relation to him: They attend us as the King's Daughter, and as the Royal and Loyal Spouse of Christ Jesus. Clear up then your Ingrafture into Christ and blessed interest in his Propitiatory Mediation and Merits, if you desire to be assured of Angelical Attendance.  Angeli nostri sint, 
Calvin. Angeli sine Dei ipsius irradiatione obire per se Proprium munus intelligentiae nequeant. Pi●rius in Hieroglyph. lib. 33. cap. 6. Calvin Harmon. Evang.  Christi Membra nos esse oportet, saith Calvin: That Angels may be ours, it concerns us that we be Members of Christ; Which way the Messiah goes that way go all the Promises and Angels: If Christ be ours, we need not to question the love of his Servants: Angels saith Pierius without a new Irradiation of God upon them can do nothing: And Calvin in his Harmony saith thus; That Promise, He shall give his Angels charge over thee, doth indeed appertain to all the faithful, but especially to Christ, who as he is the head of the whole Church, so in his own right he governeth the Angels, giving them chargeover us. Let it therefore be our particular care to get a part in Christ, to be able to say, Christ is mine; is  than a Mine of the Gold of Ophir.  
Fourthly, 
4 Admire and trust chief in God.  Let us chief admire and trust in God: As Angels can do nothing without him, so he can do all without them: In the midst of their encamp, eye Jesus Christ their Lord and Captain, who hath all power given him in Heaven and Earth. If Angels be so strong, so wise, so beautiful, how glorious is God that made and maintains them? Oh, if these stars of the morning be so bright and glistering, how full of light and splendour is the Sun of Righteousness? 
job 38.7. Mal. 4.2.  All that hath or can be said about Angels, should serve as a glass to discover unto us the glory of God: We do not go about to extol the creature, and derogate from the Creator; God forbidden! 
Calvin. Instit. lib. 1. cap. 14. sect. 10.  Let us hear Calvin; Videmus Christi gloriam superioribus aliquot seculis fuisse multis modis obscuratam, quam immodicis elogijs Angeli Praeter Dei verbum cumularentur. We see (saith he) that Christ's glory was many ways darkened in former Ages, by reason of those high praises heaped upon Angels besides the Word. Therefore St. Paul declared against worshipping Angels, Colos. 2. A sin, it should seem, that some in those purest times were leaning unto: Now God forbidden that this Fly should fall into our box of Ointment! Let us rather climb up to God by the ladder of his creatures, the uppermost round whereof is the Doctrine of Angels: How should we join in that Angelical employment of praising, adoring, and admiring for ever that God whom we love and honour, and in comparison of whom we must vilify and nullify all things that we may magnify, omnifie Christ Jesus? Oh that this might be the fruit of our Meditations on this subject; Trust not in Man, no nor in Princes, saith the Psalmist: So may I go on, Trust not in Princes, no nor in Angels, or Arch-Angels absolutely, but still in subordination to God: Look not so much on the Angel Gabriel, as on the glad tidings that he brought: Look not on the Archangel Michael, so much as Christ his Master. In a word, Look not on any Angel so much, as Christ the Angel of the Covenant. As a Stranger that comes to the Courts of Princes, observes the Nobility, the Favourites, and all the Followers; but yet chief inquires for the Prince, and still looks through them all, to receive a fuller Idea of the King. So it must be here; we may look upon the Angels and Saints, and admire the image and graces of God in them; but we must chief look at Christ the King of his Church, before whom the Angels fall down and worship, the 24. Elders piling up their Crowns at his feet. Thus God in Christ by the Spirit must be all in all with us.  
Fifthly, 
5 Grieve not your Guardian Angel.  grieve not, offend not your Angel by doing any thing unworthy of his presence: As it is wondrous humility that Angels will stoop to us, being of a meaner and inferior nature: so it is marvellous patience, that after so many sins and miscarriages, they will continue their presence with us. Theophilact speaking on that Text, Their Angels behold the face of God, 
Theoph. Enar. in Mat. 18.  hath this Observation, Peccatorum tamen Angeli, quasi propter nos confusi, minus fidentes sunt; neque ipsi possunt tam libere videre Faciem Dei. The Angels (saith he) of them that do sin do even blush, and are ashamed to look in the face of God, Namely, that they can give no better account of their charge.  
Would you not grieve your Guardian Angel? 
Chemnit. Harm. cap. 92. p. 1741  then you must do five things, viz.  
1. 
Cavendum est ne tam fidelem custodem, tam amantem nostri Paedagogum nostris delietis atque inver●cunda pos candi libidine a nobis alienemus. 〈◊〉 de Praesidio Angelico, p 724.  Beware of inordinate and libidinous affections, as of Lust, Envy, & Wrath, that give place to the Devil: Caveamus ne vel sermonibus obscaenis, vel vitae impuritate hosce sanctos custodes a Nobis abigamus: We must beware, least by obscenity of speech, and impurity of life, we chase away these holy keepers from us, saith Chemnitius: And we must take heed, saith Rivius, lest by our sins and lusts we breed a kind of strangeness in our Angel-keeper and Tutor towards us: Let us not live as the Sadduces that denied the Resurrection, and would not believe there was any Angel or Spirit.  
2. Take heed not only of open and scandalous sin, but even such as be secret, and under the view of men: say, 
* Drexel.  Vnus mihi Angelus, unica conscientia, Deus unus; Pro urbe pro orbe toto, pro omnium oculis & auribus. There is one Angel, one Conscience, one God that sees, and that is as much as if an whole City, or the whole world beheld me. When thou art alone, or in the dark, and no eye of man can discern thee, know God and the Angels are spectators and witnesses of thy carriage. Thy most secret sins are as irksome to the Angels, as smoak to Bees. 
b  fugat apes fumus, & abigit columbas fae tor; Ita Angelum vitae nostrae se gregat Faetens Peccatum. Basil. Chemnitij Har. cap. 92.  How should these Meditations awe us, when solicited secretly to sin against God? Cavendum ne coram his custodibus dicamus vel faciamus, quod coram hominibus honestis pudere posset, saith Chemnitius: Let us forbear to speak or do that before our Angels, that we would not be found doing in the sight of honest and grave men: A wall may preserve from the eyes of men saith another; 
Rivius de Praesid, Ang. p. 724.  But whither canst thou flee from the piercing eyes of God and his Angels? This should make us to abhor secret sins, and never to neglect Closet duties.  
3. Be not irreverent and remiss in the public Assemblies of God's people, seeing many Angel's eyes are then and there upon you: 
Medes Reverence of God's House, Sect. 2. p. 18.  Not only your own Angels, but the Angels of others there assembled, besides the Angels that belong to the whole Congregation. Learned Mede thinks that God's extraordinary presence in the public Assembles doth consist in his Train or Retinue of Angels. Psalm. 138. 1. I will praise thee in the presence of the Gods. The seventy read it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In conspectu Angelorum psallam; I will sing unto thee in the presence of the Angels. The apprehension of Angel's presence will make us sing, and pray, and hear with Devotion. 1 Cor. 11.10. The woman ought to have power on her head (viz. to be modestly veiled) Because of the Angels. Elect Angels are exact and careful observers, and eye-witnesses of our Behaviour and Deportment in the public Ordinances. This was shadowed of old; for you read in Exod. 31. That the Curtains of the Tabernacle were pictured full of Cherubims: To signify, that about our solemn meetings, whole troops of Angels take notice of our carriage. Therefore look to your feet, when you come into God's house, I mean your Affections, for there you set yourselves in the presence of the great God and his mighty Angels. Surely if this were considered, we should be a little more serious in God's worship; Not sit unconcerned under the Word, nor casting ourselves into variety of sluggish and irreverend postures as do too many, unbecoming the presence, of Angels shall I say? Nay even of Men, Ministers, and fellow-Christians.  
4. 
See Bullinger decad. 4. ser. 9 f●o. 252  Let us not grieve our good Angels by thinking of them above that which we ought: See thou do it not, said the Angel to John, I am thy fellow servant, worship God. How was Paul troubled, when the Heathen came and would have sacrificed unto him? Cannot Angels be loved, but they must be grieved? Nothing is so grievous unto them as to be adored.  
5. Note. Let us not only not displease, but let us study to please and rejoice the Angels, that the end of their guardianship and solemn Deputation thereto, may be attained. Laetantur Angeli Caelestes quod vident custodiam suam, quam impendunt in eos qui hereditatem capiunt salutis, non male esse collocatam; Et quod in Coelo, loco deficientium Diabolorum, plures recipiunt sodales, saith Chemnitius sweetly: When you reap good by Angelical attendance, than those blessed Spirits rejoice; for that their Vacant seats out of which the fall en Angels were cast, are like to be replenished with new associates: And so much of the fifth admonition, not to grieve your Angels.  
6. Let us imitate the Angels, 
6 Let us imitate Angels.  as in other things, so principally this, of guarding and regarding the people of God. This speaks to all, but chief to Magistrates and Ministers, who are to be a Fence and wall to the Church.  
First, this speaks to all, 
1 This speaks to all.  that we should endeavour to imitate the Angels, 
* In Angel's service there is, 1. Sincerity. 2. Integrity. 3. Alacrity. 4. Sedulity. 5. Ardency. 6. Humility, and 7. Constancy. Dr. Gouge his guide, 89, 90.  as in their swift, constant, and most cheerful obedience, so especially in comforting and protecting the Saints. Angli tanquam Angeli, was the old Observation; Oh that it might be verified of this Nation! Let all our delight be in them that excel in virtue: And let us do good to all, but especially to the household of Faith. Oh let us aspire to Angelical work! We have Angels to guard us, why should we not be guardians of one another? How should we instruct the ignorant, reduce the Erroneous, confirm the Weak, comfort the feeble-minded, & relieve the necessities of the Saints? In a word, on all occasions take part with them against the violence and oppression of wicked men? But chief,  
Let every Christian have one particular faithful friend to watch over his soul, Note. to deal sincerely and most impartially with him. The word calls for it, Two is better than one; Let us consider and observe one another; Let us watch over one another, and provoke to good works. Inestimable is the fruit of this course as the experience of Saints can witness. Austin had his Alypius, Bernard his Gervasius, Basil his Nazianzen, Jerom his Heliodorus, Eusebius his Pamphilius. David his Jonathan, and Paul his Barnabas, for this end. Among the properties of a special bosom friend this is the chief; To imitate our Guardian Angel in watching over us, and not suffer sin to pass unreprooved; This is true, durable and profitable Friendship. Lastly as good Angels take part with us against the evil, so we must side and take part with the Church against all her Enemies: When the wolf comes, all the sheep run together: We must own the Righteous not only in prosperity, but in their Troubles and Oppressions from men: 
Amicus certus in re incerta cernitur, saith Tully.  Many use their Friend like a Dial, they pass by him if the Sun of Prosperity do not shine upon him. Amicos res opimae parant, adversae probant, A friend is born for Adversity, and to stand by when others forsake one: Such a friend may be nearer than a brother. 
* Secundus, p. 89  Res inventu difficilis; but being found, he is Angustiarum Solatium, miseriarum fomentum; a choice support in the time of trouble.  
Secondly, 
2 To Magistrates.  this speaks to Magistrates; That they especially do imitate the blessed Angels, and be Defenders of the Faith, and Protectors of the Faithful: Here I shall declare, 1. That the Godly and Orthodox must by them be protected and cherished in God's ways. 2. That the blasphemous and Heretical, (though they call themselves Saints and People of an high Administration) must not be protected in usurping the Ephod, dispersing and divulging their damnable Opinions.  
1. The godly, Orthodox, and Peaceable must be protected, encouraged, and cherished by the Civil Magistrate in welldoing: Magistrates must feed, and defend, and provide for the flock of God, and be a wall and fence to the godly; If any do injure them, they with the Angels must take their part. The Magistrate must provide for their souls, by setting up lights in the dark corners of the Land, by building and causing to be well repaired the places of Public worship; By setting up a convenient maintenance for the Dispensers' of the word, by contending for the Sabbath, and subduing all known Profanations, by their causing all of all sorts somewhere to hear the word; By defending and encouraging the public Assemblies of God's people; by providing for Provincial and Nationall Counsels to be called and held for the preservation of Truth, Order, and Peace. In a word, by suppressing houses of Rioting, and all kind of wickedness and profaneness, which gets the upper hand. Then, as the Magistrates must look to the Souls, so also to the Bodis, Estates, and properties of men: That Righteousness run down as a stream: That the poor be employed and maintained: That Corn in plenty be laid up against a time of dearth: That superfluous Comoditieses be sent abroad in Ships, and other needful things brought home in their room: By setting up Judges and Magistrates as at the first: 
Exod. 18.21, 22, 23.  That justice may run down by our doors: Finally, that the Nation be able to defend itself from invasion, or intestine Mutiny: Hear what 
a Dr. Featly his Sermon, p. 817  one hath said to this point; Angels are our Guardians, Magistrates, Parents, Tutors, and Masters, Keepers in a time of Peace; Generals, Captains, and Soldiers in a time of War: but if you ask with the Poet, Quis custodes custodiet ipsos? We answer, Custos Israelis: 
Isa. 49.23  That God which hath said, Kings shall be thy nursing Fathers, & Queens thy nursing Mothers, will certainly stand by his Ordinance of Magistracy. 'Twas one of the seditious Laws enacted at Munster; Note. Magistratibus ac Principibus nullus subjiciatur: Let no man be subject to Magistrates and Princes. There are a world of these Caterpillars now abroad upon every green leaf, and therefore it concerns us to be the more vigilant and unanimous against them.  
2. 
See twenty Reasons in Dr. Cheynell of the Trinity, 461. & 480.  Heretics must not by Magistrates be protected in usurping the Ephod, running unsent, divulging and dispersing their damnable Errors, which will easily appear by Scripture and sound Reason.  
1. By Scripture. Rev. 2.20. 'Twas Thyatira's sin to suffer jezabel to teach and seduce the people. Jobs Wife bid him curse God and die; 
Job 2.9.  intimating that if he did curse God, he should soon be put to death for his pains. Under the Law the Blasphemer was stoned to death; And the Gospel saith his mouth must be stopped, Tit. 1.11.  
First by solid Reasons and Arguments.  
Secondly (if that will not serve the turn) by Banishment or Imprisonment.  
Thirdly, in some extraordinary cases by Death; If the Magistrate shall judge the blasphemy so heinous. Gal. 5.12. I would they were cut off that trouble you; A corpore Christi, saith Piscator; But Peter Martyr compares with it, Psal. 55.15. Let Death seize on them, and let them go quick down into hell.  
2. This also may be cleared by sound reason, grounded on the word of God, and experiences of the Church.  
1. No Heresy can thrive, Arg. 1 or be well hatched, but under the wing of pretended piety; Therefore that must not be a cover to the monstrous brood of error.  
2. Arg. 2 Qui non vetat, jubet: He that having power forbids not evils, commands them. 
Tacit. Hist.  Othoni nondum authoritas inerat ad prohibendum scelus, jubere jam poterat, saith Tacitus; He had not yet full power to forbid an evil, command it he could. Let fire fall into tinder it needs not blowing; Not hindering an evil is sufficient Approbation.  
3. Arg. 3 Of old they were not to plough with the Ox & the Ass, 
Deut. 22.10, 11.  nor to wear a garment of divers colours, or one made of linen & woollen; all this God forbade in relation to diversities of worship, & to declare how he hates an impure medley and mixture in Religion; 
Zeph. 1.5.  He will cut off those that swear by the Lord and by Malcham.  
4. Arg. 4 This was a grievous blot on Solomon and most of the succeeding Kings of Judah, 
1 Reg. 15.14.  That the high places were not remooved: But 'tis recorded to the everlasting honour of good josiah, That he broke down the Altars and Images of Baalim. 
2 Chron. 34.   
5. The Mr. Arg. 5 of the feast in the Parable sent into the high ways and hedges, 
Luke 14.  and compelled men to come in to the Feast: So should Magistrates constrain men to come to the Word, and give an account where they hear: 
August. in Luc. 14.  Find not fault (saith Austin) that they be haled, but see whether they be haled into the Sheep-fold of Christ.  
6. Arg. 6 Magistrates are bid to keep the flock of Christ from Wolves, & that the Garden of God's Church may be secured, 
Cant. 2.15.  To catch the little Foxes that nibble the Vine: For pessimi canis ne catulus relinquendus.  
7. Arg. 7 Heathens have been sensible of the honour of their Gods; The Romans enacted that no man should have a private Religion to himself: The Athenians banished Protagoras, and put Socrates to death for dishonouring and changing their Religion: And Nabuchadnezzar who had newly punished those that would not worship his Golden Abomination, being at last convinced about the true God, 
Dan. 3.16  Enacted, That if any Man did speak against That God, himself should be cut in Pieces, and his house be made a Dunghill.  
8. The Renowned Examples of Godly and zealous Magistrates, who have opposed the Inundation of heresies and Atheism, are very many: Hezekiah and Asa demolish Idols and stamped them to Powder: Constantine the Great defaced all the Temples of Heretics, and would not let them Assemble in Public or Private; Theodosius fined the Lord Deputy an hundred pound if he permitted Heretics to meet any where, day or night.  
9 A boundless toleration would be the occasion of many evils, and a World of mischiefs in the Church of God; as Atheism, profaneness, Rebellion, and all confusion. Toleration of divers Religions; like Pandora's Box, is full of deadly Poisons; From thence, (like the Trojan horse) innumerable and incurable evils, have issued on the Church of God; Tearing and mangling the Seamelesse Coat of Christ, and treading under Foot all that is sacred.  You may observe that Heretics go three steps before they come to be Devils incarnate. Note. 
1. They make all callings common; by declaring first against the Ministry, and next the Magistracy.  
2. They proceed and make all days common; by saying every day (which in effect is no day) a Sabbath.  
3. They go on to make all Books common, by undervaluing the very Charter of eternal life; And whilst they be taken up with unwritten Revelations, all sober men are styled Litterists, and Vowalists.  
Principiis obsta; crush the Cockatrice's Eggs, before they break out to be flying and stinging Serpents.  
10. And lastly, Magistrates must uphold Peace, and Order; But there can be neither, in a General toleration. Jerom saith, Because Arrius (who was but a spark of fire in Alexandria) was not quenched, but suffered to Run and spread in the Tinder of the multitude; he kindled such a fire as devoured almost the whole Christian world.  
Therefore Maecenas advised Augustus to punish innovators in Religion not only in regard of Piety, but for reasons of state, and to settle the Foundations of Civil Government, that else would be shaken.  
But here let me adjoin two necessary cautions. Note.  
1. Circumstances in the true Religion may be borne withal: They say, Discords in Music (binding wise) do increase the Harmony; A Garden is rendered beautiful by Variety of flours and colours; so in things circumstantial and that do not raze the foundation, some latitude must be given to Peaceable souls: 
Jud. 22.23. ver.  Of some making a difference, saith Judas. Call not every Dissent in Doctrine or Schism in Discipline, by the ugly Name of Heresy; He is blinder than Midnight, that cannot put a difference between the Foundation and Tyling or Painting of the house; between the Garment and the Lace, or Fring.  
Therefore if foundationall stones be secured, and all necessary truths maintained; both Magistrates and Ministers must wink at all Lesser dissentings; waiting until the Lord shall reveal the rest unto them: Else we shall be of a Rigid and Ungospell spirit. I have heard of a certain Tyrant, Note. that said eminent Prisoners on his Bed, and in case they were shorter than his Bed, he caused them by Engines to be stretched out to it, but if longer he ordered that so much as exceeded the Bed should be cut off. A Meek and humble deportment is better than an Overrigid and humorous zeal, that gives no latitude to others, although in very small things; though the Gold be true, they will not give one Grain of allowance.  
2. Caution. 2 The Poor Jews must be considered, That they may peaceably live among us, and enjoy their Worship, (sacrifices excepted) in their private Synagogues; so they do not upon pain of death, either 1. Openly blaspheme Jesus Christ: Nor 2. Suffer Christians to come unto their Worship, unless such as are Authorized by the Magistrate to see it: 
See Weems 1. Vol. 2. Book. Traps treasury cap. 7. Sect. 2 Hildersham on John Lect 38.  Nor 3. So Privately to seduce any Christian from the Faith; to which may be added, in the fourth place; That if any Christian turn Jew he shall be put to death.  
These Provisos cast in; why may not the poor Jews (that have a veil o'er the head and heart) be permitted to live among us? considering,  
1. They were formerly Gnammi, My people, Therefore now Ruchama, A people to be pitied.  
2. They carefully preserved the Scriptures uncorrupted for us; To them first were committed those lively Oracles; and by them they were transmitted and brought safe to us.  
3. They have been grievous 
c See Josephus de Bello Judaico. lib. 6. & 7.  sufferers sixteen hundred years, and have groaned under unspeakable miseries; being Vagabonds over the Face of the Earth to this day.  
4: They wonderfully enrich the Places where they are suffered to live, As Holland, Portugal, etc.  
5. They shall undoubtedly be 
d Rom. 11.25, 26.  Restored and converted in God's due time:  
6. The same shall be effected, not by Miracles which are ce●sed; 
Theod. Beza's Prayer for the Jews.  but by ordinary means; looking upon Jesus (whom they pierced) in the Word. Lord said Beza. Remember thy covenant, and look upon those wretches for thy Names sake; Let not us be Instruments of thy wrath against them, But rather grant that by the Knowledge of thy Word, and our good Conversation, they may at last be brought home unto thee.  
7. They wished our conversion and prayed for it. 
Cant. 8.8.  We have a little Sister that hath no breast, (a plain description of the Gentiles that had no Ordinance) What shall we do for our Sister in the day that she shall be spoken for?  
8. And lastly. Their conversion will tend very much to the Glory of God and comfort of his Church; To the completing of Christ Mystical, and the unveyling of many Truths; God shall then be more purely worshipped; The fullness of the Gentiles shall come in and so all Israel shall be saved.  
Thus you have seen that though Magistrates must protect the Good, & therein imitate our Guardian-Angels, yet they must not give like Protectiont to Wolves and Foxes; where yet we have showed, that Dissenters in things circumstantial; And the poor Jews should be considered, in order to their conversion.  
Thirdly, 
3 To Ministers.  This speaks to Ministers, who are 
* Rev. 2. & 3. chap. See Laurentii Homil. 8. in Apoc. p. 76.  called Angels of the Churches; They are like unto Angels in name and employment, for they carry Messages from Heaven and Glad-tidings to men; They ought therefore to shine and sparkle as Angels in sound Doctrine and holy conversation, and carefully look unto the Flock over which God hath made them Overseers. He that is properly a Pastor hath a particular Flock to attend: 'tis likely when the Apostles had command and commission from Christ to preach the Gospel to the whole World; They accordingly divided their walks, not at all adventures, but according to the four parts of Heaven; Each Apostle had his walk, and so each Pastor must have his Flock; It is said the Galathians received Paul as an Angel of Christ. 
Gal. 4.14.  Every City and Town must have one Pastor at least to deal out unto them the bread of life: Angels keep close unto their charge, and so must Ministers unto their people. If Mothers (being able) do not nurse & suckle their Children; They are judged proud & unnatural: And much more are those Ministers to be blamed, that neglect their people and live far from them, committing them to any one, perhaps a dry Breast. Let our stately and covetous non-resident look upon the Angels, who attend their charge as a shadow the body: And oh that we might see the day, that as every Province, City, & Town hath its Angel: So every golden Candlestiks might have a bright burning Tapor in it; And every leaden Candlestiks be made a Golden One by additional means; That every Gloomy corner may not only have a Minister, but one that is faithful and watchful. Note. Satan well knowing how much this undermines his Kingdoms, doth also imitate God in his Designs; He will have his Factors and most busy and trusty Agents dispersed into all places: Some have observed, that every Parish or considerable Town hath one at least that is suspected of Witchcraft: Satan will have no place free from his Imps and Emissaries; To countermine the Ministry, the chief Underminer of his Kingdom. Let therefore the man of God bestir himself, let the Watchmen of Israel cry aloud, lift up their Voice as a Trumpet, To tell Judah of her sin.  

* See Mr. Fenner of Christ's Alarm to drowsy Saints. p. 7. ad 20  Let Ministers be like Angels set over the Churches of Christ, in twelve things.  
1. The name Angel, signifies Messenger; God the sender. Let Preacher be sure of Mission from 
* Joh. 1.6.  God and Commission from men.  
2. Angels are 
(a) Psal. 104.4.  Spirits, their nature, Communion, Food, Delights are Spiritual 
(b) Gal. 6.1. Ministri Ecclesiae dicuntur Angeli, quia ad mandata Dei annuncianda ab co legantur, & Debent in eodem statu justitiae stare, & conversatiovem in caelo habere Gerhard. Not. ad Apoc. 1.20. p. 13.  every Christian and much more every Minister should be spiritual; A formal and dead Ministry, is like a Carcase without a Soul.  
3. Angels are the highest Rank of Creatures, and the Ministry is (of all other) the most honourable Function: Such are worthy of double honour as labour in the word and Doctrine. What ever some do speak in Derogation, and Vituperation of so high a Function, of old the same man was King and Priest.  
4. Angels are Creatures of another World, though they move up and down in this: So Ministers should not be delving and rooting in this, nor entangled in the Thicket of Secular Affairs; But their hearts and minds should be in Heaven, and at leisure for Divine Contemplations.  
5. The Angels stand before God, and so should Ministers, to inquire and know his will, Jer. 15.19. 
Jer. 15.19.  They must be very much in Prayer, every Sermon should smell of Heaven; And look like a Child of Prayer: John wept and the Book was opened.  
6. Angels are very 
(c) Mat. 25.31.  holy Creatures; 
(d) Psal. 50.16, 17.  unholy Ministers pull down in stead of building up; They make the offering of God to be abhorred. It is said of Christ, our Type, Caepit facere & docere. Act. 1. So the Minister must first Do, then Teach, being unreprovable.  
7. Angels are winged in God's Service, and Ministers must be ready pressed to every good word and work.  
8. 
2. Tim. 4.16.  Angels are to gather the Elect, and is not this also the work of Ministers? 'Tis better to convert one, then civilize a thousand: Ministers are Christ's Paranymphs, who must not speak two words for him, and ten for themselves.  
9 
1 Thes. 2.19, 20.  Angels rejoice at the conversion of a sinner; So Pastors in the seal of their Ministry: Ye are, saith Paul, Our glory and joy.  
10. The chief charge of Angels is over the 
(d) Psal. ●1. 11.  Elect, and so the Ministers of the Gospel are chief sent to call home, and build up 
(e) Ephes. 4.11, 12. 2 Tim. 2.10.  the Elect of God, and for the perfecting of the Saints; 'Tis then a very dreadful thing if any Ministers shall count such the worst of their Flock, as do too many.  
11. Angels do mainly heed their Deputation, Note. and watch over those Cities, Provinces, and persons committed to them (as you have seen in this Tract) And so faithful Ministers will attend their own Flock, and employ their chief care at home; They'll be fixed stars, and glister in their own Orbs; They may be called to help desolate corners, and are not denied the liberty of journeying, but still their hearts be at home, and they dare not in body be long absent, least Wolves in sheep's clothing enter the Fold, weary and worry Christ's Lambs. Of all things they abhor idleness, and the people shall not only have their presence, but pains and sweat, and tears. The Angels on jacobs' Ladder were some ascending, others descending, none standing or sitting still: So faithful Pastors are ever stirring, watching, and contriving (by all means public and private) the people's good; I say desiring their good, rather than their goods.  
12. And lastly, the Messages of Angels have still been heeded, and so should the Sermons of faithful Ministers, for such should be received, As an Angel of God, 
Gal. 4.14  yea even as Christ himself. They are Ambassadors, and must be heard; of good tidings, and so should the rather be heeded.  
We shall end all with a use of consolation to the Saints; Use 4: Every Believer hath invincible guards of Angels to help, and relieve him in his straits; but one hath special Commission still to be with him, and watch over him: Wheresoever thou goest, 
See Dr. Sibs Light from Heaven, of the mystery of godliness, p. 103.  this Angel moveth, marcheth after thee, ready to counsel and comfort thee, resolved to stay by thee in the greatest extremities: Perhaps the time may come that the world will desert you, and friends may forsake you: You may come into straits, and no body near you; yet a true Christian is never alone, for God and his are with him: Kings are never without their Guard, nor Believers without their Angels. Here is rich comfort for you in health and sickness, in Life and at Death; For than Angels are most busy to be our convoy to Christ, and to lodge us in Abraham's bosom; Therefore let us never be disconsolate, let us never despair, whatsoever our estate or condition may prove; Though our Carcases be tumbled and crumbled into Earth, be not dismayed, Angels shall gather up our bones & dust, not any part shall be missing at that day. Sweet and mysterious is our communion with elect Angels here, glorious and eternal shall it be with them in heaven, lauding and praising God so long as the circle of Eternity shall last.  
To wrap up all, here is comfort for you, for your Children, and for the Nation.  
1. For yourselves, your whole Man shall be shielded from 
† Defendunt nos adversus Diabolos & impios homines. Wendelin. Theol. lib. 1. cap. 8.  many Dangers; There is a daily conflict between good and evil Angels about you, but Michael is sure to prevail against the Dragon.  
2. For your Children, if they belong to God: 
Dr. Sibbs ut ante.  In our Infancy, in our tender years (saith Doctor Sibbs) we are committed to the custody of Angels.  
3. For the Nation, God hath hitherto wonderfully appeared, witness our Peace and great plenty, That a stranger cannot find the footsteps of War; We trust a stop is set to that Confusion (in things sacred) which was overflowing the Land; Therefore let us still trust and wait upon our gracious Father for the perfecting of our mercies for us, that our good Angels may not departed from us, and that England 
* Diu desiderata, dulcius obtinentur.  at last may be made a most glorious Church.  
FINIS.   

The Errata.  
IN the Catalogue of Authors, read Ludovicus Vives.  
Page 21. for Locos, read Locutos. p. 25. l. 16. r. Learning and Wisdom. p. 62. l. 25. r. seasonable. p. 84. l. 9 r. mediately. p 94. l. 2. r. is in. p. 95. l. 17. r. commander. p 98. l. 24. for have r. hate. p. 148. l. 28. deal and.