PSAL.
34.7
.
The
Angell
of
the
Lord
encampeth
round
about
them
that
feare
him
and
delivereth
them
.
OF
all
Gods
Creatures
man
is
the
most
excellent
and
noble
.
With
things
Inanimate
,
we
haue
a
being
,
and
aboue
them
Sence
,
and
aboue
them
Reason
.
Mans
nature
by
the
hypostaticall
vnion
with
the
second
person
in
the
sacred
Trinitye
is
highly
exalted
aboue
all
principalityes
and
powers
.
In
heauen
we
shall
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
the
Angells
.
Here
we
doe
,
and
there
we
shall
serue
God
with
them
,
but
in
via
God
hath
ordayned
them
to
serue
vs
.
They
are
all
ministring
spiritts
ordayned
for
their
sakes
who
are
the
elect
of
God
.
It
is
not
improbable
,
that
pride
was
the
Angells
.
sinne
.
And
their
sinne
was
to
refuse
this
service
,
not
to
adore
the
man
Christ
Iesus
,
when
that
decree
of
the
Incarnation
was
divulged
,
And
let
all
the
Angells
of
God
adore
him
.
In
regard
of
this
same
communion
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Apostle
calls
it
Ephes.
1.
(
but
Arith
metice
we
are
to
vnderstand
it
so
,
it
is
not
rhetoricè
,
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
coadvnationem
vox
denotat
,
Angelorum
&
hominum
veluti
in
vnam
summam
;
as
Cameron
obserues
.
In
regard
of
this
communion
,
we
haue
with
the
Angells
here
,
and
shall
haue
with
them
in
the
life
to
come
here
after
,
our
Church
doth
yearely
celebrate
one
day
,
this
day
that
we
may
instruct
,
and
the
people
may
be
instructed
concerning
them
.
That
we
may
then
doe
opus
diei
in
die
suo
,
the
worke
of
the
day
vpon
the
day
appointed
for
the
worke
;
the
text
we
are
to
intreate
of
,
you
shall
finde
psal:
34.7
.
The
Angell
of
the
Lord
encampeth
&c.
Wherein
we
doe
obserue
,
1.
That
there
is
an
Angell
that
doth
protect
vs
,
and
that
by
an
encamping
round
about
vs
,
not
all
in
generall
,
but
vs
,
that
feare
God
,
so
the
text
is
limited
,
They
doe
encampe
themselfes
about
those
that
seare
God
and
that
secondly
for
their
deliverance
,
and
that
is
the
end
they
ayme
at
in
it
.
The
Angell
of
the
Lord
encampeth
&c.
Semper
sunt
spiritus
,
non
Angeli
,
sed
quando
missi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
in
Heb:
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Gr:
doth
signifie
a
messenger
,
Angell
of
the
Couenant
in
Malachi
for
he
was
Shilo
missus
a
patre
sent
with
authority
as
well
to
meritt
as
to
preach
reconciliation
vnto
men
with
God
in
him
.
And
likewise
the
Ministers
of
the
word
and
Sacraments
in
scripture
are
called
Angells
Math:
11.10
.
Rev.
1.20
.
for
they
are
missi
a
filio
,
Ite
in
vniuersum
mundum
,
to
them
(
saith
the
Apostle
)
is
committed
the
Ministrie
of
reconciliation
merited
by
him
.
And
againe
know
yee
not
(
as
saith
the
Apostle
1.
Cor.
6.3
.
)
that
we
shall
Iudge
the
Angells
,
where
by
the
Angells
we
vnderstand
the
Diuills
;
for
they
are
missi
a
Deo
sent
of
God
to
execute
his
judgment
against
the
wicked
,
and
for
the
probation
or
tryall
also
of
the
elect
as
in
the
storie
of
Iob.
Now
to
distinguish
those
Angells
of
whom
my
text
intreates
from
Men-Angells
or
ministers
as
wee
doe
call
them
.
They
are
said
to
be
spirits
Heb:
1.7
.
he
maketh
his
Angells
spirits
.
And
againe
to
distinguish
them
from
Christ
the
Lord
of
Angells
they
are
therefore
said
to
be
made
,
or
Created
spirits
:
And
to
distinguish
them
from
the
Angells
of
darkenesse
they
are
said
to
be
his
Angells
,
Angells
of
light
,
Angells
of
God
(
in
scrip
:
)
by
way
of
excellencie
.
The
Angell
of
the
Lord
it
is
my
text
doth
speake
of
,
for
soe
the
scripture
doth
vsually
tearme
all
whatsoeuer
is
excellent
to
be
of
God
,
because
that
all
excellencie
is
from
God
.
1
Now
in
the
generall
of
protecting
Angells
,
we
must
needs
speake
first
of
the
diverse
orders
or
degrees
of
Angells
,
that
in
the
second
place
wee
may
know
of
what
order
or
degree
those
Angells
are
vnto
whom
this
office
of
our
protection
is
assigned
.
And
then
thirdly
we
shall
enquire
whether
every
one
man
hath
his
owne
speciall
Angell
as
a
Custos
or
a
Guardian
Angell
to
protect
him
.
And
fourthly
why
it
so
pleased
God
to
vse
the
Ministrie
of
Angells
when
of
himselfe
he
is
Almightie
;
and
therefore
able
,
and
as
willing
as
able
to
deliver
them
that
feare
him
from
danger
;
for
he
is
most
mercifull
againe
vnto
all
those
that
put
their
trust
in
him
.
For
the
first
you
know
how
the
schoolemen
,
led
on
by
Dionisius
Areopagita
who
by
Valla
,
Erasmus
,
and
all
the
learned
world
,
is
and
was
long
since
branded
for
a
counterfeite
,
haue
sorted
the
whole
heauenly
society
of
Angells
into
three
Hierachies
every
Hierachie
conteyning
three
orders
and
every
order
indefinite
although
not
infinite
numbers
of
Individuall
spirits
.
The
first
Hierarchie
is
of
Seraph
:
Cherub
:
&
Thrones
.
The
second
of
Dominations
,
principallities
,
and
powers
,
the
third
of
vertues
,
Arch-Angells
,
Angells
.
So
that
the
3
Hierarchies
containe
nine
orders
or
species
or
degrees
of
Angells
.
And
that
it
is
so
they
proue
it
thus
.
Distinct
and
diverse
names
cannot
but
argue
diverse
and
distinct
orders
,
according
to
the
number
of
names
which
in
scripture
are
given
vnto
the
Angells
;
but
there
are
nine
names
only
in
scripture
giuen
vnto
the
Angells
,
therefore
there
can
be
no
lesse
,
nor
may
there
be
more
then
those
nine
orders
of
Angells
only
,
which
you
haue
heard
before
recited
.
Wee
will
let
the
proposition
passe
,
but
it
is
giuen
,
it
is
not
granted
,
But
the
assumption
failes
vtterly
to
inferre
the
exact
number
of
nine
only
.
For
the
Angells
are
moreover
honored
in
scripture
with
the
name
of
Elohim
,
and
the
sonnes
of
God
in
regard
of
the
neere
Communion
they
haue
with
him
.
They
are
also
called
spirits
as
readie
for
to
serue
him
.
A
flaming
fire
ardent
to
loue
him
,
To
this
it
's
replied
,
that
these
we
haue
now
lastly
spoken
of
are
names
in
generall
giuen
vnto
all
the
Angells
.
True
,
But
is
not
the
name
of
Angell
it selfe
a
generall
name
?
and
why
then
should
they
make
a
distinct
order
of
Angells
from
the
rest
?
We
doe
not
deny
but
that
there
are
diverse
orders
and
degrees
of
Angells
,
God
is
the
God
of
order
noe
author
of
Confusion
,
he
doth
not
approve
of
ataxie
.
There
is
order
among
all
the
creatures
of
God
,
even
in
hell
it selfe
there
is
some
vnrulye
order
,
there
is
a
Prince
of
darkenesse
.
One
starre
differreth
from
another
in
glorye
.
1.
Cor.
15.40
.
and
there
are
diverse
mansions
prepared
for
the
,
Elect
in
heauen
,
and
yet
the
elect
shall
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
the
Angells
be
there
.
But
to
define
(
as
you
heard
the
schoolemen
doe
)
in
particular
wherein
this
same
diversitye
consisteth
as
if
they
had
come
downe
from
heauen
to
tell
men
vpon
earth
what
order
was
kept
there
;
we
say
things
secret
belong
vnto
the
Lord
our
God
,
but
things
revealed
,
only
vnto
vs
.
Or
with
Saint
Hierome
dicant
qui
possunt
,
lett
them
say
it
that
can
proue
it
I
confesse
I
doe
not
know
it
.
Boni
Theologi
est
semper
aliquid
ignorare
.
This
is
ignorantia
originaliter
invincibilis
and
therefore
not
Culpabilis
.
Why
is
it
Esay
.
6.2
.
that
the
Angells
are
there
described
thus
,
with
one
paire
of
wings
they
cover
their
faces
,
and
with
an
other
paire
their
feete
?
doubtlesse
to
teach
vs
,
that
we
in
via
are
no
way
able
to
prye
into
the
nature
of
the
Angells
,
no
nor
the
Angells
in
patria
into
the
essence
and
nature
of
God
,
who
as
he
is
infinite
may
not
be
comprehended
by
them
;
they
are
finite
.
Difference
there
is
of
glory
among
the
Angells
,
but
what
that
difference
is
we
know
not
,
the
schoolemen
will
tell
you
if
they
lye
not
;
and
further
,
of
what
order
and
degree
those
Angells
are
,
which
(
as
my
text
speakes
)
doe
encampe
themselfes
about
vs
.
Which
is
the
2d
pointe
we
proposed
to
intreate
of
.
To
this
end
they
doe
distinguish
those
.
9.
orders
of
Angells
wee
speake
of
into
2.
generall
sorts
.
Some
they
make
of
the
privie
Chamber
,
as
it
were
,
and
some
they
place
in
the
Lobbye
some
they
tell
vs
are
assistant
,
and
some
are
ministring
spirits
.
Assistant
spirits
are
such
as
doe
continually
reside
about
and
attend
vpon
the
throne
of
God
.
Ministring
spirits
are
such
as
are
sent
out
or
imployed
on
errands
in
the
inferior
world
.
Now
the
4.
first
orders
of
seraph
:
Cher
:
throanes
and
dominations
they
state
to
be
assistant
.
The
5.
later
to
be
Ministring
spirits
.
And
yet
I
take
it
to
be
no
contradiction
to
say
,
That
the
same
Angell
,
at
the
same
time
though
not
in
the
same
respect
,
is
both
ministring
and
assistant
too
:
faciem
patris
semper
vident
for
their
assistancye
&
tamen
ad
nos
veniunt
for
their
ministrye
.
But
Saint
Paule
makes
this
a
meere
tale
Heb.
1.14
.
Where
he
tells
vs
of
the
Angells
,
that
they
are
all
ministring
spiritts
.
Omnes
sunt
administratorii
spiritus
,
Hugo
Cardinalis
vpon
that
text
,
)
reade
it
thus
.
They
are
all
etiam
de
superiori
ordine
of
the
highest
degree
ministring
spirits
sent
out
and
that
missione
exteriori
a
Cherub
:
it
was
that
was
sett
to
keepe
the
way
vnto
the
tree
of
life
,
and
a
seraphim
it
was
who
with
a
cole
in
his
hand
did
some
times
touch
the
Prophets
lippes
.
Esay
.
6.6
.
Intelligere
autem
proprie
debemus
ea
scripturae
loca
quae
sine
incommodo
sic
possunt
intelligi
,
(
it
is
S.
August
.
rule
,
)
wee
must
vnderstand
what
the
scripture
speakes
according
to
the
letter
of
the
text
,
if
we
find
no
plaine
in
convenience
of
contradiction
vnto
other
places
in
it
.
You
haue
heard
then
that
there
is
no
order
of
Angells
(
Supposing
that
there
be
orders
of
Angells
)
exempted
from
encamping
as
my
text
speakes
,
about
them
that
feare
God
.
The
third
thing
that
wee
are
to
intreate
of
is
whether
there
be
one
Angell
Guardian
only
or
more
assigned
to
attend
vs
,
pro
singulis
generum
you
must
take
it
.
The
Platonists
did
teach
(
as
I
haue
read
in
Proclus
)
that
every
man
had
three
special
Angells
in
this
kind
to
attend
vpon
him
.
The
1.
was
sacer
daemon
and
he
had
chargde
over
the
reasonable
soule
,
to
inspire
good
thoughts
and
wholesome
councells
,
and
to
encline
the
will
of
them
over
whom
their
chardge
was
,
to
performe
that
which
they
did
suggest
for
good
.
The
2d
was
Genius
.
And
he
had
chardge
over
the
outward
life
to
promote
and
further
them
vnto
whom
he
was
assigned
towards
the
attaynement
of
that
fortune
indefinitely
good
or
bad
vnto
which
as
they
spake
,
the
borne
was
destinate
.
He
therefore
that
had
a
good
Genius
was
proverbially
sayd
to
be
bene
natus
;
Albae
Galinae
filius
,
happy
and
fortunate
in
all
his
actions
.
The
3d
was
spiritus
Professionis
and
his
office
it
was
to
helpe
and
further
men
in
their
speciall
callings
and
trades
of
life
.
Hence
it
was
that
if
the
profession
which
men
betooke
themselves
vnto
,
was
also
agreeing
to
the
Genius
of
their
nativity
or
birth
,
such
men
(
they
taught
)
must
needs
be
excellent
and
singular
in
what
they
did
apply
themselues
vnto
,
as
having
both
their
Genius
inclining
,
and
their
spiritus
Professionis
to
helpe
them
in
it
,
vis
vnita
fortior
.
But
if
any
man
should
attempt
a
thing
;
Invita
Minerva
,
contrarie
vnto
his
Genius
,
doe
his
spiritus
Professionis
the
best
it
can
,
he
shall
never
evade
rare
or
excellent
therin
.
This
I
haue
related
,
not
that
I
doe
aproue
it
,
but
that
you
may
see
,
how
that
the
heathen
did
know
ingenerall
,
although
they
erred
in
the
particular
Concerning
this
doctrine
of
Angellicall
protection
we
are
now
to
intreate
of
.
Est
Chorus
Indigetum
mortalibus
additus
agris
,
that
we
are
protected
by
the
Angells
that
is
true
,
but
whether
by
one
or
more
that
is
questioned
by
more
then
one
.
For
sometimes
in
scripture
wee
reade
of
many
Angells
appointed
vnto
one
man
,
sometimes
of
one
Angell
vnto
many
men
,
&
sometimes
of
one
Angell
vnto
one
man
too
.
Gen.
32.1
.
We
reade
that
Iacob
sawe
a
whole
hoste
of
Angells
round
about
him
.
And
2.
Kings
.
6.17
.
Elishaes
servant
sawe
the
mountaynes
full
of
horses
and
fier
;
full
of
Angells
,
about
the
Prophet
.
Againe
.
We
read
that
an
Angell
,
in
the
singular
was
sent
to
deliuer
all
Israell
(
and
they
were
plurall
)
out
of
Egipt
.
And
at
the
seige
of
Ierusalem
by
Senacherib
,
God
sent
an
Angell
that
slew
185000.
of
the
Assirians
their
enemyes
in
one
night
.
And
againe
it
is
not
improbable
that
vnto
every
one
man
their
is
some
one
particular
Angell
(
pro
certo
asserrere
non
Ausum
,
so
Calvin
,
sententiam
magis
probabilem
dicit
Zanchius
Aquinas
noster
reformatus
)
it
is
not
I
say
improbable
but
that
vnto
every
particular
man
is
assigned
some
particular
Angell
as
his
Guardian
and
protector
.
Our
saviour
intimates
thus
much
Math:
18.10
:
their
Angells
Distinctiue
,
so
the
fathers
do
expound
it
,
behould
the
face
of
my
father
which
is
in
heaven
.
And
when
S.
Peter
(
whom
the
disciples
thought
to
haue
bin
fast
enough
in
Herods
prison
)
came
vnto
the
dore
where
they
were
assembled
Act.
12.15
.
they
sayd
that
it
was
not
Peter
,
but
his
Angell
,
and
they
spake
doublesse
according
to
the
opinion
then
commonlye
receaved
in
the
Church
,
The
Evangelist
relates
it
as
approving
of
it
.
S.
Peter
did
not
after
wards
reproue
them
for
it
.
The
Iewes
are
of
the
opinion
vnto
this
day
;
&
so
are
all
the
auncient
fathers
of
the
Christian
Church
,
nor
may
we
but
give
great
reverence
vnto
their
opinions
in
such
things
as
doe
not
opugne
the
rule
of
fayth
,
as
this
doth
not
.
When
as
therefore
wee
cannot
denye
but
that
there
are
many
,
and
must
needs
graunt
that
there
is
one
Angell
at
the
least
,
assigned
to
attend
,
to
defend
,
to
protect
those
that
feare
God
.
The
moderne
learned
doe
subscribe
vnto
Zanchius
his
conclusion
.
That
ther
is
one
Angell
ordinarily
assigned
vnto
every
one
man
as
a
Tutor
or
protector
of
him
in
all
his
waies
,
via
pueritiae
,
adolescentiae
,
aetatis
virilis
,
mortis
,
ab
ovo
ad
malum
even
from
his
birth
vnto
his
death
.
but
for
our
greater
confort
,
as
it
fared
sometime
with
Iacob
and
Elisha
when
many
enemies
doe
bandie
themselues
against
vs
,
we
must
beleiue
(
if
wee
feare
him
as
they
did
)
God
will
send
whole
legions
and
Hostes
of
Angells
to
assist
vs
.
But
because
God
is
most
mercifull
and
therefore
willing
,
and
Almighty
and
therfore
able
of
himselfe
without
any
such
intermediat
encamping
of
Angells
to
preserue
them
that
feare
him
:
Nor
are
wee
to
multiply
entityes
without
necessitye
:
This
doctrine
may
peradventure
seeme
to
be
superfluous
;
we
proposed
therefore
to
answere
this
obiection
in
the
last
place
,
which
wee
doe
endeauor
.
thus
.
Agents
subordinate
,
we
say
,
may
well
concurre
in
the
working
of
one
and
the
same
effect
.
'T
is
God
wee
graunt
that
doth
protect
vs
ratione
g●ber
nationis
,
but
by
his
Angells
he
doth
protect
vs
ratione
executionis
,
as
the
Fathers
speake
.
For
looke
into
my
text
and
it
tells
you
not
simplie
of
any
Angell
,
but
of
the
Angells
of
the
Lord
,
with
an
addition
,
for
the
Angells
performe
not
this
office
vnto
vs
,
but
as
they
are
sent
and
enabled
for
this
cause
from
God
.
They
encampe
not
of
themselues
but
where
their
emperour
commandeth
them
.
Agens
per
medium
est
minus
efficax
in
agendo
,
you
may
tell
me
that
an
agent
working
by
some
intermediate
meanes
and
not
immediatly
or
by
it selfe
is
lesse
powerfull
for
the
effect
.
Sivtatur
medio
propter
necessitatem
.
'T
is
true
(
we
say
)
if
he
doe
vse
that
meanes
as
of
necessitie
;
But
the
omnipotency
of
God
needeth
not
therein
the
ministrie
of
Angells
.
God
by
his
power
can
of
himselfe
protect
his
seruants
without
the
meanes
of
any
of
his
Creatures
,
he
can
arme
the
meanest
of
them
with
sufficient
strenght
to
free
them
from
the
greatest
dangers
1
But
to
expresse
his
singular
loue
,
his
favour
,
and
care
over
them
that
feare
him
,
Angells
must
not
be
exempted
from
this
imployment
.
2
It
is
a
glory
and
honour
vnto
them
that
they
should
be
imployed
in
their
Creators
service
.
3
It
makes
moreouer
for
the
order
and
beautie
of
the
world
that
things
superior
lesse
subiect
to
mutation
and
to
change
should
gouerne
and
rule
the
inferior
world
more
pliable
to
alterations
.
I
will
heare
the
heavens
saith
God
Hos:
2.22
.
and
the
heauens
shall
heare
the
earth
Astra
regunt
homines
&
regit
astra
Deus
.
The
starres
rule
men
and
God
rules
them
.
And
againe
for
our
comfort
when
peradventure
(
as
Iacob
travailing
to
Haran
)
we
are
desolate
and
harbourlesse
,
forsaken
and
left
of
all
,
yet
open
we
but
then
the
eie
of
faith
,
and
wee
shall
see
as
he
did
,
the
Angells
of
God
ascending
,
and
descending
,
as
ready
to
goe
,
and
to
returne
with
vs
,
and
God
himselfe
standing
aboue
the
ladder
,
This
of
the
Angell
protecting
.
The
2.
particuler
in
the
first
generall
,
concernes
,
the
manner
how
the
Angells
doe
protect
vs
,
and
that
is
by
encamping
themselues
,
and
that
round
about
vs
,
as
my
text
speakes
.
This
their
castrametation
,
their
encamping
,
or
pitching
of
their
tents
about
vs
,
must
needs
implie
,
that
there
are
enemies
alwaies
ready
to
assault
vs
and
that
the
holy
Angells
are
alwaies
ready
to
defend
vs
,
and
that
our
life
is
but
militia
a
warefare
vpon
earth
.
The
Devill
as
a
roaring
lion
goes
about
night
and
daie
seeking
whom
he
may
devour
.
encampeth
,
round
about
them
that
feare
him
,
the
devill
cannot
harme
them
,
for
the
Angells
doe
excell
in
strength
.
Psa.
103.
Seven
Devills
may
assault
thee
;
aswell
as
Mary
Magdalen
,
yet
feare
them
not
,
feare
God
,
and
his
Angell
shall
giue
thee
deliuerance
from
them
.
Magna
satanae
potentia
est
,
sed
sub
Dei
omnipotentia
est
.
For
behold
they
are
bound
and
they
are
bound
,
in
chaines
,
so
that
they
may
not
doe
all
that
they
can
doe
,
neither
can
they
doe
,
all
that
they
would
doe
,
But
shall
wee
stand
still
,
and
bee
spectators
only
,
We
must
arme
our selues
,
put
on
the
whole
armor
of
God
,
as
it
is
described
Ephes:
6.
and
being
armed
,
wee
must
not
flie
,
but
stand
to
it
,
stand
stedfast
in
the
faith
we
must
,
and
we
must
not
stand
idle
,
noe
,
we
must
resist
the
Diuill
Iames.
4.7
.
and
then
shall
the
Angell
of
the
Lord
assist
vs
,
and
God
himselfe
(
the
fight
being
ended
)
crowne
vs
,
vincenti
dabitur
Corona
.
This
of
the
manner
how
they
protect
vs
.
The
3.
thing
we
proposed
to
intreate
of
,
is
who
they
are
that
are
protected
by
the
Angells
,
Those
are
they
that
feare
God
as
my
text
speakes
.
There
is
a
filiall
,
and
a
servile
feare
,
the
one
is
the
guift
of
the
spirit
,
arising
from
the
loue
of
God
,
the
other
is
of
our
owne
corrupted
nature
,
arising
from
the
guilt
of
sinne
.
The
one
respecteth
or
looketh
vpon
God
,
as
a
Father
,
the
other
as
a
judge
,
a
good
man
feareth
to
offend
God
,
and
a
bad
man
when
he
hath
offended
feareth
to
be
punished
of
God
.
The
Angell
of
the
Lord
encamping
round
about
them
that
feare
him
,
bidds
vs
not
feare
him
with
any
servill
feare
,
for
they
encampe
themselves
about
vs
for
our
deliverance
from
evills
.
But
that
same
filiall
feare
,
must
needs
remaine
in
all
them
about
whom
the
Angells
may
encampe
themselues
.
The
Angell
of
the
Lord
therefore
(
saith
my
text
)
encampeth
round
about
them
that
scare
him
.
Here
,
the
schooles
dispute
1.
whether
those
that
doe
not
feare
God
,
haue
not
their
Angells
to
protect
them
,
&
againe
whether
those
that
doe
feare
God
,
are
alwaies
attended
by
their
Angells
.
To
the
1.
they
answere
,
that
the
wicked
,
those
that
are
most
wicked
,
and
they
doe
instance
even
in
Anti-Christ
himselfe
,
haue
notwithstanding
their
Angell
Guardians
with
them
.
1
To
with-hould
their
malice
,
that
they
become
not
so
extreamely
wicked
,
and
evill
,
as
otherwise
they
would
be
.
2.
in
curbing
or
bridling
in
,
the
power
of
the
Divill
,
that
he
doth
not
instantly
as
they
for
their
wickednesse
deserue
,
and
he
for
his
malice
doth
desire
destroy
them
.
But
were
it
so
,
yet
we
shall
find
,
that
even
this
protection
of
the
wicked
by
the
Angells
doth
most
strongly
reflect
vpon
the
Godly
.
For
doubtlesse
,
it
cannot
be
supposed
,
that
the
malice
of
the
wicked
is
restrayned
,
that
they
should
not
be
wicked
,
but
that
they
by
their
wickednesse
should
not
too
much
annoye
the
elect
of
God
.
Did
the
Angell
doe
you
thinke
,
keepe
Balaam
that
he
should
not
curse
Israel
,
because
he
should
not
curse
?
no
it
was
because
he
should
not
curse
Israel
only
.
Nor
is
it
againe
for
their
owne
sake
,
that
the
Divill
hath
not
at
all
times
power
to
confound
the
wicked
.
No
,
but
because
it
pleaseth
God
to
continue
them
,
as
he
did
the
Cananites
in
Israel
,
to
exercise
the
patience
of
his
Elect
,
The
2.
doubt
respects
those
that
doe
feare
God
themselues
,
for
whereas
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
best
of
man
falleth
not
once
but
seauen
times
,
not
in
a
yeere
,
but
in
a
day
,
so
that
the
feare
of
God
is
not
alwaies
before
their
eies
,
quoad
actum
,
who
yet
quoad
habitum
wee
cannot
say
but
that
they
doe
feare
God
.
The
question
is
,
whether
at
such
times
,
the
Angells
doe
still
continue
,
or
else
,
forgoe
their
charge
.
1
They
doe
never
leaue
to
preserue
our
life
from
the
malice
of
the
Divill
,
and
from
those
many
casuall
dangers
,
wee
are
daiely
subiect
to
,
and
every
man
aliue
,
hath
had
often
experience
of
.
But
sometimes
,
it
pleaseth
God
to
withdraw
them
from
vs
:
so
that
we
fall
then
,
either
in
malum
Culpae
by
sinne
,
or
in
malum
poenae
for
sinne
;
then
they
doe
leaue
vs
,
but
they
doe
not
then
forsake
vs
.
They
stand
aloofe
of
,
when
we
fall
,
but
presently
they
come
in
againe
to
take
vs
vp
.
When
we
sinne
,
they
are
at
hand
,
to
moue
vs
to
repentance
;
for
though
they
hate
our
sinnes
,
yet
they
doe
loue
our
soules
;
Nor
can
the
divills
malice
be
so
intense
to
harme
vs
,
as
is
their
loue
to
helpe
vs
.
Night
and
day
he
travaileth
,
to
effect
his
ends
and
the
holye
Angells
,
doe
continually
encampe
themselfes
about
vs
,
to
defend
vs
from
them
.
The
Angell
of
the
Lordencāpeth
,
as
noting
a
pērpetuall
being
of
them
in
the
present
,
for
our
deliverance
from
them
.
And
that
is
the
last
thing
we
proposed
to
intreat
of
.
This
deliverance
,
which
Gods
holy
Angells
doe
afford
vnto
vs
,
respecteth
either
the
body
,
or
the
soule
.
For
the
body
,
we
read
that
they
doe
fight
for
vs
,
and
drive
our
enemyes
backe
from
vs
Apoc:
12.7
.
Dan.
10.19
.
Somtimes
againe
,
by
way
of
rescue
,
they
take
vs
from
them
,
when
we
are
overtaken
with
them
;
so
did
they
deliver
Lot
out
of
Sodome
,
and
Peter
out
of
Prison
.
Sometimes
,
as
Daniel
in
the
Lions
denne
,
and
the
three
Children
in
the
fierie
fornace
,
they
doe
preserve
vs
from
evill
,
although
wee
live
even
in
the
midest
of
evills
.
The
one
was
preserved
from
the
power
of
the
Lions
,
though
in
the
Lions
denne
.
The
other
from
the
power
of
the
fire
,
though
in
a
firie
surnace
.
And
sometims
as
they
dealt
with
Theodorus
in
Socrates
,
(
of
whom
you
may
reade
also
in
Theodoret
,
)
and
S.
Paule
in
the
perill
of
shipwracke
,
and
Iacob
in
his
going
and
returneing
from
Mesopotamia
,
they
are
with
vs
in
trouble
to
comfort
and
to
assist
vs
.
Theodorus
though
he
sweat
for
it
If
that
same
sweat
be
wiped
of
with
an
Angells
handkercheif
,
will
seeme
rather
a
pleasure
then
a
paine
vnto
him
.
So
for
the
body
.
As
for
the
soule
they
doe
perswade
the
will
mediante
illuminatione
,
by
illumining
the
minde
,
and
that
mediante
phantasia
by
suggesting
good
thoughts
,
and
wholsome
councells
,
suggerunt
bonum
non
ingerunt
,
hortantur
ad
bonum
non
creant
so
they
instructed
Dan.
8.15
.
the
Apostles
Acts.
Dainel
.
1.10
.
St
Iohn
Apoc.
19.10
.
And
sometimes
againe
though
not
immediatlye
and
by
themselues
,
It
was
an
Angell
that
did
send
Philip
to
instruct
Candaces
Eunuch
Acts.
8.
It
was
an
Angell
that
advised
Cornelius
to
send
for
Peter
to
preach
vnto
him
Acts.
10.
It
was
their
Angell
,
(
so
the
text
tells
vs
)
that
called
forth
Paul
to
preach
the
gospell
in
Macedonia
Acts.
16.
So
is
God
good
vnto
vs
thus
to
ordaine
such
noble
and
excellent
creatures
to
attend
vppon
vs
,
creatures
spirituall
to
attend
on
mortall
,
innocent
on
sinfull
,
the
most
glorious
and
excellent
creatures
vpon
men
made
of
no
better
mold
then
dust
.
They
doe
attende
vpon
vs
,
and
they
doe
see
all
our
most
secrete
actions
:
tu
autem
audes
illo
Angelo
custode
presente
,
quod
me
presente
non
auderes
?
As
they
reioyce
at
our
weldoings
,
so
are
they
aggreeved
at
out
sinnes
,
tanquam
Apes
fumo
,
as
bees
by
smoake
,
so
are
they
driven
from
vs
by
them
.
When
we
will
not
attende
their
holy
councells
,
but
contradict
&
thwart
their
good
advisements
,
then
when
they
cannot
further
vs
in
good
:
Their
whole
endeavour
(
as
before
I
sayd
)
is
that
we
become
not
so
extreamly
wicked
as
of
our selues
without
them
we
should
be
.
Lord
what
is
man
,
ADAM
made
of
earth
that
thou
art
thus
mindfull
of
him
or
ENOSH
the
miserable
sonne
of
man
that
thou
so
regardest
him
.
To
God
be
Glorye
.
&c.
FINIS
.