p'Scala
A
"ifn-V;,
- .: y :K>
xh<'.w
:• 1 c l.:,|
TREATISE
I
PROVING I
Both from Nature and Scrip- j
ture the Exiftence of Good |
Gewzr, or Guardian'Angels. !
J
In a Letter to his much Honoured
Friend, J. B. of C, Elq;
Secundum kae ergo aem ex fummo Deo mens, ex
mente animi fit, tnima vera & condat, \
compleat omnia qua fequuntur: cun6taqut hie
unui fulgor illumintt, & in univerfis appareat j
Ht in multis fpeculis per ordinem pofitis vultut
unus. Cumque omnia continuis fitcctlfionibus fe
fequantur, digenerantia per ordinem, ad imum
meandi', invenutur prejfiws intuinti k fummo
Deo ufque ad ultimam rerum fecfm, una fe mu-
txis vinculis religans, & nufquam inttrrupta
' connexis. Macrob. in Somn. Scip.
L 0 N D 0 Ni
Pi'inted for John Lamence, at the Angel in the
Foultrey. i 6 p '
- ,
S I Ry
I. T * THofoever obferves the
VV Methods of Divine
Providence in the difpofition of the
Univerfe will perceive that by re-
gular and eafie fteps God would
have us afcend to the knowledge
and enjoyment of himfelf. For as
he has furnilhed out the World
with great variety of Beings, fb
hath he reduc'd thatNumerous Mafs
of things to an exaftnefs of Order.
Infomuch that from the moft In-
feriour Order of Creatures we may
in our Contemplation arife gra-
dually to the fupream. And from
the lowed Degree of Nature con-
A z tain'd
m
Ci)
tjin'ci in any one Order or Clafi of
things vvc may afcend by iinali
fleps to that which is the higheft,
and mod perfeft Degree in the
fame C/aJS or Specifical Sphere of
Nature.
Now if we will confider the
Works which God hath wrought in
the fclffame^e/W, which Infinite
Power and Wifdom have form'd
and contrived, 'twill be neceflary
for us in the firft place to diftin-
guilh the feveral Clajfes^ Orders^ or
Ranks of things which differ from
each other in their Specifick Na-
tures. And after that is done, we
mud narrowly infpeft the various
Degrees of Power and Perfetdicn
appearing in thofe things which be-
long to one and the lame C/aJ^ or
Specifick Order of Beings.
3. The
^SHHRP
( 3 )
3. The very Baf/h and Orders
of things admit of one great and
general Divifion, viz. into Vifthle
and Invijihle. And as the invi-
fible Attributes and Perfe(9:ions of
God are difcern'd by the vifible
Works of his Creation, according
to Si.Pauls Argument, Rom.i*
ao. The invijihle things of him
from the Creation of the World are
clearly feen^ being under flood by
the things that are made^ &c. In
like manner do we raife our
Thoughts from an Inferiour Order
of things to its next Superlour ,,
and fo forward to the Supream.
And fo we afcend from the lowed
to the higheft Degree of Nature
in things of the fame Rank or Claji.
Now, the Defign of this Treatife
is by thefe juft and eafie fteps of
Vifthle Nature to arife to the lowed
A 3 Order
( 4 )
Order of Invidhle Beings the Genii
or Tutelar Angels.
4. In the Vifible World are con-
tained four general Ranks of things;
the meaneft of which partakes
only of Exifience without Life,
Senfe, or InteJieft. The Second
has both Exifience and Life, but
without Senfe or Intelledf. The
Third of thefe (hares Exifience,
Life, and Senfe, but not Intelled".
The Fourth has all thefe joyn'd
together; and to the(e four Claffes
all Vifible Nature is reduced. Now
thefe four general Orders of Things
differ from one another as the Su-
periour differs from his Inferiour.
So that the firft of thefe is lowefl
in Dignity, as meer Exifience is
Inferiour to Life, and Life to Senfe;
fo Exifience, Life, and Senfe joyn'd
together are ennobled by the ad-
dition of Reafbt7. Thus from the
lowtfl
C 5 )
loweft of thefe Orders, as by a
ftep you arife to contemplate the
next Superiour, and fo forward to
the higheft Rank of Vifibles.
5. In like manner every one of
thefe General Claffes does contain
within it lelf feveral Spedfick De-
grees or (leps of Nature, which by
way of Gradual Perfediion fur-
mount one the other. So that
the Inferiour Specifick Nature is a
ftep to the knowledge of the Su-
periour ,• ami fo forv\^rd till you
come to the Supream Degree in
that Order. For as the Providence
of God relating to the Govern-
ment of his Churcli was revealed
to Ezekiel by a Wheel within a
Wheel, fo the fame Providence, as
relating to the Conftitution of the
World, appears, to a Philofopher
as Scala Jupra Scalam, viz. by Re-
gular Afcents terminating one in
A 4 the
( <5 )
the other: From which Confide-
ration it was that I Entituled this
Difcourfe Scala Matum.
6. The lowed Order of Beings
is that of the Inanimate, in which
we look upon the Earth as mod
Inferiour, both in place and edeem.
The Water is more lively, and
moving; the Air dill exceeding
the Watry Element, yielding Breath
for the fupport of all Living
Things: But the Fiery Nature ex-
ceeds all the former, not only by
reafon of its Exquifite Agility,
but becaufe 'tis the very Fund and
Source of Vegetation. I make
no doubt to fay, that Fire is the
very V^egetative Soul of all Anir
mate Nature. A Truth fb fenfible
and plain as this (methinks)
fhould not have efcaped the Ob-
ferVation of Old Philofophers;
but that heretofore Men did not
fo
T
(it. fo much confider things as Natu-
liiij ral Phiiofophers, but as Religio-
nifls : They confidered Natural
Powers as if they had been Super-
ijp natural, and (b amufed themlclvcs
til by turning Nature into Myftery.
nioft
[etu 7. How elfe could it have come
jjj to pafs that when a vaft Globe of
Fire was feen to furround the Earth
every day; whofe Heat too was
^ a&ually felt by afl fenfible Crea-
tures; whofe Adive Power was
j„u obferved to produce all Vegetables,
lj(y^ and yet they fhould not obferve
' that the Solar Fire was the Soul
of Vegetative Nature? It muft
jjjj be confefs'd they did apprehend
things as Religionifts, not Natu-
jjyj ralifts. And hence 'twas that they
L \ worlhipped the Sun as a God, be**
caule all Vegetables arofe at his
were lupported by his In-
,ct' . ^ S fluence
fo
( 8 )
fluence, and as his Heat retir'd (o
their Life withdrew from them.
But had they underftood that the
Sun had been the God of the Ve-
getables, in which they lived,
moved, and had their Beings,
only by a created Inftruraentality
of neceffary and Natural Caufa-
tion J inftead of being ftupid Ido-
laters, they had become Sage Phi-
lofophers.
8. 'Twould be endlefs to pur-
fue all thefe fleps of Nature, even
in the loweft Rank of Inanimate
Beings; as to (hew amongfl the
Scones, how one excelleth another,
from the Pebble to the Topaz:
Or to fee forth the degrees which
are in Metals, from Iron to the
pureft Gold. Nay, we know that
Gold may be refin'd to fo great a
Purity, as to impart the Tindure
( 9 )
of common Gold to Lead, Iron,
or any ccurfer Metal. Nor does
any Chymift know the higheft
degree of Purity to which Gold is
capable of being refin'd.
9. Perhaps you will fay, I have
left my fteps of Nature, and am
run into the Art of Chymiftry. I
fay not; for in the matter I am
fpeaking upon. Art createth no-
thing; but only findeth cut the
Perfe£tion of Nature. So that if
I could Ihew you the Elixir of Pure
Gold which would tranfmute, I
fhould only exhibit to you a Na-
tural thing in its greateft Bright-
nefs and Purity. Not any mixture
made by Art, but a Natural Sim-
pie, feparated indeed by Art from
its groBer parts, as if I had by
Labour digg'd up a Diamond, and
with great care cleanfed it from
the
( lo )
the Dirt which had enclofed if.
Setting afide then the feveral Ranks
and Degrees contained in the Life-
Nature, I will advance one Pace
higher to the Animate.
lo. Now, of Animate Things
there are three diftinft Specifick
Natures J the one ftill exceeding
the other, not only in Degree^ but
in the Perfedion of its Rank and
Order. Thus Vegetables, who have
fimply Life with thofe Operations
which are fuitable to it in a low
Degree J are excelled by Senfibles,
which enjoy not only Growth,
but a proper Life of Senle, with
Faculties and Operations corre-
(ponding thereunto. This is alfo
exceeded by the Rational Nature,
which furmounts Vegetation and
Senfe, by the addition of Intellc-
^lual Capacity, having Faculties
ard
and Operations agreeable to it
fe'li felf.
iPitt II. And now if we furvey the
Vegetable Order^ who can enume-
rate all the various Species of Be-
riiijgi ings contained within that Sphere ?
It has been the Work of Ages to
eedis Compofe an Herbal, every fuc-,
«,li! ceeding Age having added fome-
lid thing to the Labours of the for-
iota mer, but ftili leaving the Work
itaiiM to be confummated by future Ge-
J lo5 nerations. The Species of Vege-
aft tables being Co Numerous, that
foifiii^ they have not yet fallen under Hu-
mane Determination.
is I II. To me indeed it feems that
taort there are two General Ranks of
D im! Vegetables arifing from different
Intel' Principles: Some do not arife but
loilta from Seminal Particles immedw
ati B ately
( II )
j ately derived from the Root or
' Branch of the Vegetable, or from
the Seed thereof Others arife
from neither Seed, Root,or Branch ,•
as Grafs, which is produced where
there is no fufpicion of any Seed
fown, but yet it arifeth from a
Vegetable Principle, though by
way of an Equivocal Generation.
I make no doubt to lay, that the
Surface of the Earth is of a Ve-
getable Nature; and that the Grafs,
and fome common Excrefcences
are no more the Produdions of
Seed fown, than the Feathers up-
on Birds, or Hair upon Beads, or
on the Heads of Men : And thefe
we know are Excrefcences grow-
ing in the Pores of the Skin from
a Vegetable Power contained there-
in. So the Grafs is a Vital Ex-
crefcence arifing iVom, and being
nouriihed by a Vegetable Vital
part
i
( '3 )
part of Earth, which is the cut-
ward Skin and Surface of the
Globe.
I ^. But who is able to go ftep
by ftep through all the various
Degrees of Perfedion which are
in Vegetables ? From the Cortex
of the Earth, which is the loweft,
to the fenfitive and humble Plants,
which are the higheft Rank of Ve-
getables at prefent known to us.
14. And now as it is but one
(lep from the Inanimate to the
loweft Animate Nature, viz. the
Vegetable; fo is it but one Re-
move from Vegetable to Senfitive
Beings, For as the Surface of the
Earth producing Plants _was the
Nexus utriuf^ue Natune,^ the very
Link which chain'd the Inanimate
and Vegetable Natures together,
B X fo
C >4 )
fo (hall we find fome Vegetables
which in a manner partake of
Senfible Nature, and are produ-
ftive of the loweft fize of Ani-
mals ; as the meer Earth produ-
ceth the meaneft Vegetables. Wit-
nefs thofe fmall Infefts which are
bred in Flowers and Herbs. The
Flies which are lodged in Oak and
Elm leaves, being bred in fmall
Cavities thereupon; and thofe
Grubs to which the Oak-Apple
and Hazel-Nut are as a Matrix,
So that here you have the t^exus
Natune vegetalilis & fenfitivas,
the Link which unites the Vegeta-
ble and Senfitive Natures together,
and thereby makes all the fteps in
this Scala Naturae, this Afcent of
Nature to be even, and of equal
diftance from each other, and fuf-
fers no chafme or gap in the Cli-
max of Nature. In (hort, InfetSfs
are
C '5 J
,, are the Fles Nature Ve^etahilu ,
I ^ the very Flower, Yeaft, and higheft
Working of Vegetable Nature.
15. But although by an eafie
flep I have led you from Vegeta-
,ble to the lowefl; Degree of Ani-
^ ® mal Nature, I will not undertake
, "i to enumerate the feveral forts of
Living things contained in this one
lower Clafi of Infedfs, but will
® arife from this Ora/er of ImperfeO:
jV to the higher Rank of Perfect A-
™ nimals. And by the way I can-
not but dbfervc, that although
Philofbphers have called Infedts
'F Imperfed Animals, in diftindion
from Fowl, Filh, and Beafts, which
;psiii they faw were more pet fed. f
^ fay, I cannot but obferve, that
eqiiil the Alliance between Infeds and
in!" perfed Animals is fo near, that
'tis often difputed, to which of
B 3 thefs:
are
C *6 5
thefe Clajfes fome living Creatures
do belong; as the Eft, the Frog,
the Moufe; whether they ^rife
not fometimes from Corruption
only, or elfe from their proper i
Seed. :
16. To reckon up the feveraJ
forts of Perfeft Animals, either
Birds, Beafls, or Filh, has been at-
tempted by many Naturalifts,
though as yet not brought to '
Perfeftion, by reafon of the great
Variety which is obfcrved in each j
of their Clajfes. My Bufinefi is j
from hence to arife to the Third j
fiep of Animate Nature, viz. the j
Rational or Intelleftual. Now,
as the Regular Steps and Degrees
of Perfeftion have been obferved
through the Inanimate, Vegeta-
tive, and Senfitive Beings (as
from the Pebble to the Diamond,
Iron
1
( ' 7 )
Iron to Gold, from the Shrub to
the Cedar, and from the Batt to
the Eagle) fo may a Parallel dif-
ference be feen amongft Men, with
refpeft to Stupidity and Acutenefs,
Barbarity and Civility, Cowardize
and Courage j and with regard to
Vertuous or Vitious Inclinations.
So that although Logick will not
give us leave to fay, that there are
different Species of Men, yet our
Experience will tell us, that there
are feveral forts of Men diftin-
guilh'd from each other, as Metals,
Minerals, Stones, Birds, Filh, and
Beads differ amongft themfelves
in their refpeft:ive Claffes.
17. And it has been obfer-
ved that the Inferiour Nature has
arofe to fuch an high Degree, as to
become the next ftep to its Supe-
riour Species, (as the Surface of
18 >
the Earth to Vegetation, and forae
V^etables are the next degree to
Animality) fo may we obferve
fome meer Animals approach at
lead the next degree to Rationa-
lity. It requires great ftiarpnefs
of Wit to diftinguifli the Sagacity
of fome Bcafts and Birds from the
Rational Inferences and Conclu-
fions of Men. And again, 'twill
be no fmall difficulty to fhew
wherein the Reafon of the Savage
People dwelling in Soldania, and
other places of the known World,
exceeds the Sagacity of many forts
of bruit Beads : So that there
mud be fome degree of Sagacity,
or Underdanding, which is the
fame in Man and Bead, which is
the Link which ties the Animal
and Rational Natures together.
.18. By
( 'P )
18. By this time, Sir, you can-
not forbear to fay, What is all this
Difcourfe of the Chain*work of
Nature to the Bufinefs ycu took
in hand ? Do you mean that I
Ihould take this Difcourfe for a
Proof that there are fuch a fort of
Beings as the fuppoftd Genii, or
Guardian'Angels .<? To deal plainly,
I did intend this Difcourfe as a Ra-
tionai Proof of the Genii; and I
fuppofe it will appear lb to you,
unlefs you can think that now I
have brought you by Degrees from
the loweft Species of Beings up to
Humane kind ; (I fay ) unlefs it
be poflible for you to think that
I have brought you to the top of
all created Beings, to the very laft
Link of the Chain of Nature, lb
that the next ftep you take muft
be to the Infinite Deity. But,
Sir,
( iO )
Sir, can you imagine your (elf to
be ihe very next thing to God Al-
mighty ? That there is no Medium
between Man, who is but one re-
move above a Beaft, nnd the Su- '
preara of ail Beings ? Or is i»I not
much more reafonable to think
that there are at leaft as many
Orders and Degrees of Subftance
in the Spiritual and lovifible Na-
ture, as in the Corporeal and Vi- i
fible i
19. Moreover 1 defire it may 1
be confidcred that as yet I have
only mentioned that fmall Portion
of Vifibie Nature which is the
Object of our Senfes, and con-
tained in the narrow compaft of
that Tarraqueous Globe we inha-
bit; having not touched upon
thofe Numerous and various Spe-
cies of. Corporeal Beings which
inha-
C 31 )
inhabit the Planetary Orbs. I
know, Sir, you have a thought
large enough to comprehend what
Men of the moft refined Senle
have all agreed upon, viz. That
every Fixed Star is a Central Orb
of Vital Fire, and has its proper
Vortex of inhabited Globes turn-
ing round it, as this our little
Earth, and her Sifter Planetary
Worlds turn round their proper
Vital Center the Sun : Not to
mention the Satellites Jovis ^ Sa-
turm., the Starry Companions of
Jupiter and Saturn lately difcover-
ed, and by their Difcoverers dedi-
cated to the Houfes of Mediei and
Bourhon. There is no Philofopher
at this day who can entertain fo
narrow a thought, as to imagine
that all thefe vaft Orbs are unin-
habited, but made only to fcrain-
bk about the Univerie, as Glo-
worms
(21 )
worms upon a Bank, and afford
a faint Light to a benighted Tra-
veller. No Man who confiders
that the Emanations of Divine \
Power, Wifdom, and Goodnefs,
are agreeable to their Infinite ''
Fountain, but will, like Akxan-
elety ask for more Worlds, befides
all thefe bright ones I have men-
tioned, rather than flint the In-
fluence of Divine Bounty to the ^
dark Globe we tread upon, and
fuppofe all that is vifible was de-
figned Only for us.
20, Numberlefs muft be the
Orders and Degrees of Corporeal
Nature inhabiting within thefe
Immenfe J^ortexes; and may we
not reafonably fuppofe the Species
and Ranks of Incorporeal and In-
vifible Nature to bear, at leaft,
equal proportion to the Corporeal
and
( 2? )
snd Vifible ? Not but that thefe
Spiritual Subfiftenccs, though in-
vifible to us, are yet dilcernable
to eacli other ; who have a mutual
knowledge of one another's Pow-
ers and Faculties: And I doubt
not but from the Glories of each
Nature they form to themfelves
an Idea of the Original Fountain-
Being, far furmounting any Image
we can draw from what is V^i-
fible.
zi. But although the great va-
riety of this Intelleftual Syftem
is extended vaftly beyond our I-
magination, yet the lowefl Degree
in the mofl Inferiour Order of thefe
Spiritual Beings; that which is
the nearcfl: of all to us, and the
Nexus utriufque Naturte, the very
Link which joyns the Rational
fible to the Rational Spiritnal Sub-
C fiRence,
; - ^ fiftence , Ihould (metliinks) be
fome way difcernible to us. May
I not (ay, that it has condefcended
to be perceptible fomctimes to
cur Senfcs ? I think the Experi-
ence of the World will bear me
out in this, fince both Profane
and Sacred Authors bear joynt
Teftimony to the Truth hereof.
The former (brt of Writers treat
of them under the Names of Da-
•9M0)}s znd Genii. The Sacred Wri-
ters give them the Appellation of
' Angels. Plato treateth at large of
the(e Damons in his Cratylm Sym-
pofion^ Republic, where he teaches
that they are a (brt of Mediatory
Gods between the Supream God
and Men, to transfer the Sacri-
fices and Services of Men to God,
and return the Bounties of God to
Men. He alfo (hews that they
Jhave
( 2? )
have fome hand in the Govern-
msnt of Hamane Affairs.
zz. And not only Plato, but
feveral of his Followers have writ-
ten particular Treaties concern-
ing the Genius of Socrates; the
chief of whom were Maximus Ty-
rius, who wrote in Greeks and
Apuleius in Latin. The former of
thefe Authors, in his Twenty Sixth
Difcourfe Reafoneth thus; There
is but one Supream God, who fit'
ting in his Throne above, beholds,
and Governs all things which are in
Heaven , or within the compafi
thereof, with the fame care as a
Father ufes in Riding his Family :
And indeed be is the Father, not
only of Men, hut of that Immortal
Race, which being of a middle Ma-
tare between God ^and Men, df
charves a Mediatory Office between
C z loth.
C .6 )
hoth. Thefe are the Jnhahitants of the
Air, which is contained in the mid^
die Jpace between Heaven and \ Iti
Earth • being in Mature as well \ Ito
as Place Inferiour to God, but Su- 4e
periour to Men : They ar€ God's Mi- - lion
nifters, but Mens Infpellors and ' wlii
Governours : And in this refpeli &
they may be efleerned next to God ^ m
becaufe they are fuch watchful Guar- Coi
dians over Men. For (fays he) ' Foo
becaufe there is fo great a diflance * ' tad
of Mature betwixt God and Men, « (ci
'tis agreeable that feme Intercourje
and Communication be found out . liij
ivhich Jhould he K^/jjov(ccq Hafjuoiiy (ft^
the Bond of Vnion, to make up an i
Harmony between fuch different Ma- mti
tures.
ike
23. And
1
i
C 27" )
23. And this Notion he Illu-
ftrates from the Ufefulnefs and
Neceflity of an Interpreter between
the Greeks and any Barbarous Na-
tionupon occafion of any Treaty,
which is advanced by this mid-
die Officer, who as a Dens Medi-
oximus joyns them in Bonds of
Contraft, and lays thereby the
Foundation of mutual Commerce
and Friendffiip. Idbxo thtfe Genii
(continues he) are fent ly the
fpecial Favour of God, to Guard
thofe Men who /hew the truejl Re-
fpe£i to the Supream Being; and
upon this Account it was that So-
crates had the Favour of one of
thefe Mini/}ring Spirits to he his
continual Attendant. And at lafl:
he concludes with this Refleftion,
viz. Whenever you fee an ill Man,
you may he fure he is without the
C 3 A/fjlartce-'
T
C 28 )
AJftftame of a Guardian Damon.
I have been the longer in tranfcrh
bing this Author, becaufe in the
moft full and lively manner he
fets forth the fenfe of the Divine
Plato and his Followers, as to this .
Point. After this, it would be too
tedious to repeat the Hiftory of
Brutus s Genius, which is fo well
known to all who have look'd into
Lt^tin Story. So that I may con-
elude this Letter, and take leave
of you with a Proof of this Point
from Sacred Scripture.
a4. I know no Man who di-'
ftinguilhes Religion from Bigotry,
or Scripture from Comment better
than your felf. 'Tis you who have
taught me that Religion is a
plain, fliort, and wife Inftitution,
which excludes all unintelligible
Myfteries, becaufe they are puzling
and
( 2? )
and unappUcable, and confequent-
ly ulelefs: It (huts out all Tedious,
Nice, Scholaftical Argumentations,
which have been fo Voluminous
and troublefome to the World.
'Tis you who have convinced me
that there can be no need of a
Curious and Critical Skill in words
to make me capable of under-
(landing what a plain well-mean-
ing Man fays. As for obfcure Pro-
phefies you are wont to leave
them to Future Time, as to their
proper Commentator. 'Twas you
made me know that when any In-
ference is pretended to be dravvn
from Sacred Writings, what tends
to a by-end, or a bafe Secular In-
tereft, it was then deduced not
from.the pure Text, but a corrupt
Comment: For you often obfer-
ved to me, that the grand defign
of the Scripture,was to Teach,
not
C 3° )
not how to Exait our felves, but
how we ought to Glorifie God.
And to this end it is (as I con-
ceive) that the Doflirine of the
Genii or Guardian-Angels is (tt
forth in Holy Scripiure, viz. to
convince us of our own Weaknefs,
and the need we have of God's
MinifteriaJ Powers to fupport us;
as likewife to teach us that we
ought to render Praife and Glory
to God, who fends thofe Elohim.^
thofe Mights to our Affiftance.
Thus St. Vaul.^ who being caught
up into Heaven , had Communi-
cation with them, tells the He-
IrewSy That God's Angels are all
Miniflring Spirits, fent forth to
Minifler for them who fhall he Heirs
of Salvation., Heb. i. 14. How
agreeable is this faying to that of
Maximus Tyrius ^ viz. An ill
Man'
( 3' )
Man has no good Dismon for his
Companion.
Tis univerfaliy agreed that
Man was Originally dehgned for
Converfation, becaufe he is made
both fit for it, and alfo defirous
of it. 'Tis agreed likewife that
Adam and Eve were by their O-
riginal Innocence and Integrity fit-
ted in Paradice for the Converfa-
tion of Angels. Now, to be made
fit for Converfation, and yet de-
nyed it, was, not to have been in
Paradice , - but in a Defart. But
when we find that an Evil Angel
was adlually admitted to them in
that place, it rnufl; be concluded
that their good Guardians could
not in Juftice be excluded from
their Converfation.
26. In
iiMimiiii m
( 5O
J'
In the Sydera of our Vor-
tex 'tis obferved, that the Planets
of Saturn and Jupiter have their
Attending Scars of iefs Magnitude ,
to accompany them, and let off
their Grandeur. And in the Sy-
Item of the Intelleftual World it ®
may be obferved, that the Angels
(whom God calls Morning-Stars^
Jol> 3 8. 7.) of more eminent Of-
fice and high Degree, have alfe a ™
Splendid Courtage, and Glorious '
Retinue to attend them when they
are executing their Commiffion,
'Twas duubtlefs a Spiritual Star
'of the Firft Magnitude who was
fent Ambaffador from Heaven to
Publiih the Bir'h cf Chrifl, Luke x.
9. And lo, the Angel of the Lord
came upon them, and the Glory of - liim
the Lord fhone round about them. lin^
And how this Angel was attended
you
k
( 33 )
ycu read in the 13?;^. Verfe: And
fuddenly there wru with the Angel
a multitude cf the Heavenly Hofi
praifing God. If the Angel who
was lent to the Shepherds was fo
well attended, doubtlefs the Good
Genii who were the firft Guardi-
ans of Adam and Eve in Paradicc,
had fuch a Train which was fuit-
able to their Honourable Chara-
fter; and fuch as would yield a
very agreeable Converlation to
the new-created Inhabitants of that
Delightful Place. Suitable to this
Obfervation is it, that when Air a'
ham converfed with his Good Ge-
nius upon the Plains of Mamre.,
he difcovered two more Angels
which attended his Perfon; but
although he law three, he addreft'd
himfelf only to one of them, cal-
ling him Lord, Gen.i^. i,z, 3.
My Lord^ if I have found favour
in
I ro' ■II'".'If"
* ( 34 )
in thy (ight^ pafi not away, I pray " ' I
' thee^ from thy Servant. Lot had tl
I two fuch Meflengers fent to deli- f
j ver him from the Deftrudion then in
falling upon Sodom, whom he . !ti
1, likewife called his Lords, 19. B
I, z. And there came two Angels Fii
■ to Sodom at Evenings and Lot fate Mi
j in the Gate of Sodom, and Lot u,
feeing them, rofe up to meet them , ik
and he lowed bimfelf with his face m
towards the ground; and he faid, g\n
Behold now my Lords, turn in, &c. m,
Mofes's Attendant was an Illuftri-
ous Spirit, as is evident by his • ;
Appearance in the Bufh, as a Flame fi
of Fire, Exod. 3. z. So Ifraels
Guardian through the Defart ap-
peared in a Pillar of Fire as he .fjji
firft conduded them out of E'
gypt, Exod.i^.s^. And'the Angel qIc
of the Lord which went before the
"Camp of Ifrael, removed and went
behind 1
#
^
C 3? )
behind them, and the Pillar of
the Cloud went from before their
face, and flood behind them. And
in the x^th, Verfe this Angel is
ftiled by the Name of Gou, and
(aid to look through the Pillar of
Fire. And it came to pafl in the
Morning-watch the Lord looked un-
to the Hofl of the Egyptians through
the Pillar of Fire, and the Cloud,
and troubled tloe Hofl of the E-
gyptians, and took off their Cha-
riot-wheels.
27. 'Twould be too long to in-
fift upon all thofe Inftances the
Holy Scriptures afford us of the
Affftance good Men have recei-
yed from their Spiritual Guardians,
(whom Daniel, from this their
Office, ftiles Watchers, Dan 4.1^.
Behold, a Watcher, and a Holy
One came down from Heaven.} As
D how ,
( 36 )
how Elijah was taken up into
Heaven by them, whofe Bright-
nefs was exprefled by a Chariot
of Fire, i Khgsx. ii. How Da-
niel was by his Guardian preferved
among the Lions, Dan. 6. tz. Sha-
drach, Mejhach, and Ahednego in
the Burning Furnace, Dan.yz^,
Peter delivered by his Angel out
of Prifon, Ads 17. 8, 9. Laza-
rus carried into Ahrahams Bofcm,
Luke 16. zz. But the thing I
would here obferve, is, that the
Guardian-Angel is the Link which
joyns Humane Nature to that
which is purely Spiritual; which
appears becaufe he ufes a Vehicle
of Cceleftial Fire, by which he
does in fome meafure partake of
the moft refined degree of Mate-
rial Nature. In this manner thofe
Creatures appeared to Ezekiel^ as
burning Coals of Fire, and as
Lamps,
C 37 )
Lamps, Ezek. i. 13. So Daniel
defcribes his Angel, That his Bo-
dy IVas like the Beryl^ and his Face
as the appearance of Lightnings
and his Eyes as Lamps of Fire ^
Dan. 10. 6. So the Angel who
appeared to Mary is delcribed,
Matth. 28. 3. His Countenance was
like Lightning., &c..
28. It muft not be omitted,
that according to cur Saviour's
Dodtrine, little Children have their
Angels, who behold the Face of
God, Matth, 18. 10. And fince
he fpeaks of Children without li-
mitation, it may reafonably be in-
ferr'd that God allows every In-
fant his particular Guardian, who
is obliged to keep watch over him,
at leaH; fo long till virions Habits
confirmed or increafed, fet this
pure incorrupt Watcher at liberty
D 2 to
C 38")
to withdraw from his Charge.
So that they continue their Alii-
fiance only to thofe who make
good ufe of their Spiritual At-
tendance. As St. FW writes,
They are feut forth to Mmtfter to
them mho jkall he Heirs of Salva-
tioH. That is, their Miniftration
fhall be continued only to thofe
who improve by it. Thus the
Father of Spirits finds Employ for
his Legions of Angels, but exer-
cifeth not Mezentius's Cruelty, by
Chaining the Living to the Dead;
a pure Spirit to a corrupted Mor-
tab Ycu fee then, Sir, when a
Man loies his Innocency he parts
with his beft Companion.
29. It may alfo be obferved
that Bodies Politick as well as In-
dividual Perfons have their Spiri-
tual Watchmen allotted them;
which
which was very Anciently obfertinr
ved by the Romans, as appears by*'"
a Form of Incantation ufed by
their Generals to call the Tutelar
Angel out of whatfoever City
they laid Siege to. Which Form
is fet down by Macrohius in the
Ninth Chapter of his Third Book
of Saturnals. Nor is it lefs cer-
tain that Michael was the Guar-
dian-Angel of Ifrael, and there-
fore called their Prince. Dan. lo.
2 1. and Chap. iz. i. At that time
Jhall Michael fland up, the great
Prince which flandetb for the Chil-
dren of thy People. To this PaT
fage St. Jude alludes, where he
fays, That Michael the Arch-Angel
contended for the Body of Mofes,
Jude ver. 9. The Jews he calls
the Body of Mofes, as Chnftians
are by St. Paul called jhe Body of
Chrift, I Or. 12. 27. We read.
D 3
that
that the Law was given to Mofes
by the Miniftry of Angels, 7.
53. 'Tis not unreafonabie to fup-
po^ that this Arch-Angel was
chief of them by whom God
fent the Law to Ifrael, who there-
fore bare the Name of Lord, of
whom Mofes 'writes, Exod. 33. 2.
The Lord came from Sinai, ^c.
The /ame Spirit doubtlefi fmote
the 185 Thoufand of the Ajfyrians
in the days of Hezekiah^ Jfatah 37.
35. But how frequent Delive-
ranees Ifrael had received frcm
his Miniftry, can no more be com-
puted, than the many Afliftances a
Child receives from his Guardian-
Spirit.
30. Without all doubt thefe
Glorious Spirits take Delight in
every one who refembles them in
their Nature or Office, but efpe..
dally
dally if in both. So that if Pu-
rity be the Nature, and Charity
the Office of a Good Genius^ I
need not name to you the Man
who has particularly recommend-
ed himfelf to their frequent Con-
ver^tion, and ef^cial Affiftance.
I am,
SIR,
Tour, &c.
Books
Books printed for, and fold ly John
Lawrence, at the Angel in the
Poultrey, over againfi the Compi-
ter.
C'^EWs Remains, being fundry
J Pious and Learned Notes and
Obiervations on the Idem Tejlament,
opening and explaining it; where-
in Jefus Ghrift, as yefterday, to
day,-and the fame for ever, is il-
luftrated ; by that Learned and Ju-
dicious Man Dr. R. (kit, late RecSor
of St. Mary Aldermary, London.
Chriftian Religion's Appeal from
the groundlels Prejudice of the
Sceptick, to the Bar of Common
Reafon; wherein is proved, i That
the Apoftks did not delude the
World, 2. Nor were themfelves
deluded,
A Catalogue of BooJ^.
deluded, 3. Scripture Matters of
Faith have the beft Evidence, 4.The
Divinity of Scripture is as demon-
ftrable as the Being of a Deity.
By John Smith, Redor of St. Ma-
ries in Colchefler.
The Jefuits Catechifm, accord-
ing to St. Ignatiiu Loyola ; wherein
the Impiety of their Principles,
Pernicioufnefs of their Dodlrines,
and Iniquity of their Pradiles are
declared.
The Reverend Mr. Samuel Sla-
ter's Sermon on the Thanksgiving-
Day, Olioher zyth. 1691. 2XCrosly
Square.
His Sermon at the Funeral
of Mr. John Reynolds, Minifter of
the Gofpel, who dyed in London
December the v^th. i6pz.
— His
li.—1-> - -
A Catalogue of BooJ^f. 'f
—His Sermon Preached Fek 19,
I69^. upon the Funeral of thit
late Excellent Servant of o'\t Lord - '
Mr. Richard Fincher^ who , "
' " {taiihed his Caurfe Fekioth: i6pt. ''
f An Apology for the Minifters
who fubfcribed ow/y unto the flaring 21
of the Truths and Errors in ^x.Wil- ^
'' liamss Book. Shewing, That the
Gofpel which they Preach, is the G
Old Everlafting Gofpel of Chrifl,
.'i and vindicating them from the Ca- l"
lumnies wherewith they (efpeci- "
ally the younger fort of them) 3f
have been unjuftly afperfed, by a ft
^Letter from a Minifler in the City, Bj
to a Minifler in the Country.
The AnfWer of Giles Fermin to V
the vain and unprofitable Qjeflion . k
'fif' put to him, and charged upon him , di
: [ ' by Mr. Grantham^ in his Book, En- U[
tituled. The Infants Advocate: viz. df
Whether the greateft part of dying tc
Infants
j4 Catalogue ef Boo^.
Infants JhJl he damned^ Which
Advocate^ while he fliutsail Infants
cut ot the Vifihle Churchy and de-
nies them B/ptifm, opens Heaven
to all dying Infantsjultifying thofe
of his Party, who admit them all
as'he doth into Heaven without
Regeneration. The Preface may
be very ufeful for the Children of
Godly Parents.
Some Remarks upon the Ana-
baptifl Anfwer [Sold by John Har-
rh] to the Athenian Mercuries;
and fbme upon his Anfwer, who
Riles himfelf, Philalethes Pa^iphelus.
By Giles Firmin.
A brief Review of Mr. Davis's
Vindication giving no Satisfaftion;
being for the greatefl part of it no
dired Anfwer to what is charged
upon him, but meer Evafions to
deceive the Reader. Things that
tend to Pradice are chiefly infilled
upon,
.At*
A Catalogue of Booh^.
upon, other things but lightly'
touched; to which is added Rc-
marks upon forae Pallages of Mr.
Crifp^ in his Book, Entituled, Chrifl
alone exalted. The Re'afon of the
Author's Engaging in this Conti;o-
verfie, is given in the Preface to
the Reader, by Giles Firmin^ one
of the united Brethren.
A Sermon Preached before the
Right Honourable the Lord Mayor,
and Aldermen of the City of Lo»-
don^ at St. Mary-Le-Bow^ Jan. -^oth.
1691. By William Stephens^ B. D.
Rector of Sutton in Surrey.
FINIS.
-i