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that the Office of thefe Heavenly Minifters, to which they are deputed by the Lord of all, relates to the whole Man, both to our Bodies and to our Souls: They attend upon him to receive his Commandments for the good of our outward Man, being the moft noble of all Gods vifible Works upon this Earth; but most efpecially for the good of our Spirits, which are far more dear both to him and to them, as nearer of kin to Celeftial Beings.ch

Of the former I fhall treat at this time, wherein we shall meet with no great Difficulty, it being a Thing acknowledged by all the World; and I fhall leave the other for a Difcourfe by it felf, because it is more obfcure and hard to be traced.

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1. The Charge then that they have concerning our Bodies, is this, that they be a Guard and a Security unto us, that they watch over us, to preserve us from Dangers, efpecially on fome Occafions where it would be impoffible for us otherways to avoid them. Of this we find very frequent mention in holy Writ. Jacob wishes at his Death, that the Angel which had redeemed him from all Evil, might blefs the two Sons of Jofeph, Gen. 48. 16. And David profeffes himself of this Belief, that the Angel of the Lord encampeth round about them that fear him, and delivereth them, Pfal. 34. 7. And Ifaiah acknowledges, that when the Ifraelites were in an afflicted and diftreffed Condition, the Angel of his Prefence faved them, 53.9. And the Notion of this tutelage and cuftody of

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the Angels was fo rooted in the Minds of Heathens, that they affigned to every Man a particular Keeper, who took the Charge of him as foon as he was born, and if he did well, would not forfake him, nor deliver him up to the Power of evil Angels.

Nor were the Ancient Fathers of the Church averse to this Opinion, but rather inclined to believe it. St. Bafil upon that Place of the Pfalms now mentioned, exprefsly declares, that warni πεπιςευκότι εἰς τὸν κύριον ἄγελος παρεδρεύει, &c. To every one who believeth on the Lord, (i. e. every Chriftian) there is an Angel that is his Companion, and, as one may call him, his Affiftant-Genius, who is always at his Side, if he do not chase him away by wicked Works; for as the Smoak, fays he, drives away Bees, and noifome Smells drive away Doves, έτω καὶ ἢ φύλακα

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wns, &c. even fo doth filthy Vice, and the Works of Darknefs, drive away the Angel-Keeper and Preferver of our Life. If thou haft any good Works in thy Soul, worthy of Angelical Cuftody and Security; if thou haft a Mind richly ftored with divine Truth, God will give thee this Guard, and even Wall thee about with la great many Angels, rather than it fhould be fpoiled. And fo he faith upon another Pfalm, alluding to the Words of my Text, to every one of the Faithful, there is ἄγελος παρεζευγμένος, an Angel yoked together with him, who is worthy to behold the Face of God in Heaven. Nay, he quotes thefe very Words in his third Book against Eunomius to prove it, that every faithful Perfon

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hath an Angel for his Companion, who is, as it were, his Governour, Tutor and Keeper, directing and guiding his Life; and adds, des lepe, no Man gainfays this, being mindful of the Words of our Lord, faying, defpife not one of thefe little ones, for their Angels always bebald, &c. And therefore the Author of the Queftions and Answers to the Orthodox (under the Name of Juftin Martyr) afferting this Opinion, that every Man is attended with a Guardian Angel, confidently adds, καθώς η θεία γραφὴ λεγεί, according as the Divine Writing tells us. And St. Hierom upon thefe Words of our Saviour, crys out, Great is the Dignity of Souls, who have, from their Birth, Angelum delegatum, a delegate Angel, commiffioned from Heaven for their Cuftody. The fame is the Senfe of divers others, that at leaft from their new Birth, i. e. their Baptifm, Men have fuch a Spirit appointed by God to wait upon them, and look after them, as one doth after a little Child, that he take no Hurt ; who perhaps grounded their Opinion upon that Place, Act. 12, 15, where when the Damfel Rhode told the Company who were affembled at Prayer, that Peter was at the Gate; fome faid it could not be, for he was faft in Prison, but it was his Angel.

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much, and no deed we may conclude thus

more, that it was an Opinion among the Jews, that every Man had his Guardian Angel; but whether it be indeed fo or no, is not a Point of Faith, nor hath been determined for fuch by the Chriftian Church; but left Gg 4

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at liberty as an uncertain and doubtful Opinion, though having great Probability in it, and fometime generally embraced. Nor need we much trouble our felves about it, fince we are fure it is either fo or better; either one or more taking Care of us, efpecially if we ftudy to do well. Origen's Words, methinks, are very fignificant, alledging the fame Place in the Pfalms; the Angels look upon thofe who imitate God together with themselves, as their aevas s pínus, their Kinfmen and Friends, and upon that account hold themselves obliged to work together for their Safety, and come to do them Courtefies and good Offices, as if there were a League and Covenant between them for that Purpofe,

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But I prevent my felf too much in the Second general Head, which concerns the Perfons of whom they take a more particular Charge. Let us turn from this therefore, and, to make our Conceptions more plain concerning the Business which is before us, let us confider that their Office is to preferve us, Firft, From the Incurfions of Devils, or evil Angels; Secondly, From the malicious Contrivances of evil Men; and, Thirdly, From other hurtful things.

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1. First, I fay, from the Affaults of Devils, and the Angels of Darknefs. All the World hath acknowledged that there are two forts of Spirits, fome of which are degenerate, and have apoftatized from God, and being banished from the Prefence of his Glory, and caft out of the Heavenly Court, are very malignant to Mankind, efpecially

efpecially to all those who are in the Favour of God; others that have preserved their Integrity, and perfift in their Obedience, and fo retain their firft Eftate and ancient Dignity; continuing God's Ministers, and heartily loving the Good of God's Creatures, of thofe, above all others, who are faithful to God, as they themselves are. From whence it follows, that these of the better fort, uppose themselves to the fpiteful Designs of thofe difloyal and wicked Spirits. They fet themfelves against them as their Enemies, because they are the Enemies of God and Goodness. As the Devil is called our Adverfary, and he and his Angels fight against us, and are called Spiritual Wickedneffes in High Places, with whom we must wrestle: So the good Angels hold the Devil, and all his Confederate Spirits, for their Adverfaries; and they fight and wrestle with them, and strive to bring to nought their malitious Plots and Endeavours against those, with whom they have a Friendship. This is the Scripture Notion of the thing in hand; and this Patronage and Help against the Devil, they vouchfafe, we read, not only to particular Men, but to whole Countries.

If I prove the laft, which is moft dubious, you will not queftion the firft, which is included in the other. Read then Daniel 10, and there you fhall find, that an Angel appearing to him, told him, he had been contending a great while with the Prince of the Kingdom of Perfia; that is, with that mighty Angel which abetted the Perfian Intereft against the Ifraelites. And

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