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27 verses for “Guardian Angels”

Clementine Recognitions · Book 2 43:1Clement of RomeChapter XLII.-Guardian Angels.Philocalia · The Philocalia of Origen 9:32Origen of Alexandria2. "And they ought," he says, "to keep their laws not only because different peoples have had different ideas of laws and customs, and because of the necessity of guarding public institutions, but also because it is probable that different parts of the earth were originally assigned to different superintending spirits, and having been made into separate realms are that way administered." So, as if he had forgotten what he said against the Jews, he now gives them a share in the general distribution of praise to all who keep the ancestral usages; for he says, |165 "And, in fact, in the several instances right practice would depend on the pleasure of the ruling spirits." And observe whether he does not distinctly mean, if he can bring it about, to make a Jew live in the observance of Jewish laws and not forsake them, inasmuch as he would be guilty of profanity if he did forsake them; for he says, "It is profanity to relinquish the original local usages." In reply, I should like to ask him and those who agree with him, who it was that originally assigned the different parts of the earth to the different guardian angels, in particular, the country of the Jews and its people, to the one or more angels whose charge they were. Did Zeus, as Celsus would say, assign the Jewish people and their country to one or more? And Did Zeus intend that the spirit to whom Judea was allotted should make the existing Jewish laws, or was this done against his will? That Celsus may answer, if he will, you see I am willing to put the whole thing in a nutshell. But if the parts of the earth have not been assigned to their guardian spirits by some one deity, it follows that each at random and with no one to direct him, took his share of the earth just as it happened; but this is absurd, and enough to overthrow belief in the providence of the Supreme God.Discourse 2.-Theophila 6:2Methodius of OlympusBut what need is there to protract the argument by using such examples? for nature could not thus, in a little time, accomplish so great a work without divine help. For who gave to the bones their fixed nature? and who bound the yielding members with nerves, to be extended and relaxed at the joints? or who prepared channels for the blood, and a soft windpipe for the breath? or what god caused the humours to ferment, mixing them with blood and forming the soft flesh out of the earth, but only the Supreme Artist making us to be man, the rational and living image of Himself, and forming it like wax, in the womb, from moist slight seed? or by whose providence was it that the foetus was not suffocated by damp when shut up within, in the connexion of the vessels? or who, after it was brought forth and had come into the light, changed it from weakness and smallness to size, and beauty, and strength, unless God Himself, the Supreme Artist, as I said, making by His creative power copies of Christ, and living pictures? Whence, also, we have received from the inspired writings, that those who are begotten, even though it be in adultery, are committed to guardian angels. But if they came into being in opposition to the will and the decree of the blessed nature of God, how should they be delivered over to angels, to be nourished with much gentleness and indulgence? and how, if they had to accuse their own parents, could they confidently, before the judgment seat of Christ, invoke Him and say, "Thou didst not, O Lord, grudge us this common light; but these appointed us to death, despising Thy command? ""For," He says, "children begotten of unlawful beds are witnesses of wickedness against their parents at their trial."The Proof of the Gospel · Book 4 11:3Eusebius of Caesarea(161) THEY that were their guardian angels before were unable to defend in any way the subject nations now involved in |181 such a flood of evil. They took care of the rest of the created world. They guarded the other parts of the Cosmos, (b) and served according to their wont the will of God the Creator of all. But they did not realize the fall of mortal men through the undetermined human choice of evil. Wherefore a sickness great and hard to heal overcame all on the face of the earth, the nations being driven now one way now another by the evil spirits, and falling into a depthless abyss of evil. Yea, now some thought it good to feast on the bodies of their dearest, like wild beasts that devour the raw flesh of men, and to lie shamelessly with (c) mothers, sisters and daughters, to strangle their old men, and cast their bodies to the dogs and birds. Why should I recall the cruel and terrible human sacrifices of the "gods," I mean the evil daemons, into which they maddened the human race? I have dealt sufficiently with them previously in the Prolegomena to the present treatise. But it was when evils of such magnitude had fallen on the (d) whole world from the wicked and vile spirits and their king, and none of the guardian angels was able to defend them from the evils, that He, God the Word, the Saviour of the Universe, by the good will of His Father's love to man, that the human race so dear to Him might not be seethed in the gulf of sin, sent forth at last some few and watery rays of His own light to shine through the prophet Moses and the godly men before and after him, providing a cure for the evil in man by the holy Law. It is exactly this that the Word says to the race of the Hebrews when giving the law by Moses:Sermons on the Gospel of Matthew - Prologue 1:19Chromatius of Aquileia§ 10 Yet the arrangement of the world rests upon the rationale for this evangelical number: for we recognize the four seasons that the year progresses through and the four corners of the earth that the four guardian angels are assigned to, referring to the Apocalypse.Four Discourses, chiefly on the parable of the rich man and Lazarus · Discourse 1 2:11John ChrysostomHe did not say any of these things, nor had he them in his mind. How is this manifest? From the circumstance that guardian angels surrounded him at his death, and bore him away to Abraham's bosom. Had he been a blasphemer, he would not have gained this glory. Thus also most people wonder at this man merely because of his poverty; but I proceed to show that he endured these ninefold afflictions, not for punishment, but that he might become more glorious. This result accordingly happened.Letters · letter_046 1:9Jerome4. You have long been anxious to break forth into speech; the very letters we have formed perceive it, and our paper already understands the question you are going to put. You will reply to us by saying: it was so of old, when "the Lord loved the gates of Zion more than all the dwellings of Jacob," and when her foundations were in the holy mountains. [Ps. 87:1, Ps. 87:2] Even these verses, however, are susceptible of a deeper interpretation. But things are changed since then. The risen Lord has proclaimed intones of thunder: "Your house is left unto you desolate." With tears He has prophesied its downfall: "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee; how often would I have gathered thy children together even as a hen gathereth her chickens under her wings, and ye would not. Behold your house is left unto you desolate." [Matt. 23:37, Matt. 23:38] The veil of the temple has been rent; [Matt. 27:51] an army has encompassed Jerusalem, it has been stained by the blood of the Lord. Now, therefore, its guardian angels have forsaken it and the grace of Christ has been withdrawn. Josephus, himself a Jewish writer, asserts [Bellum Judaicum, 6:5] that at the Lord's crucifixion there broke from the temple voices of heavenly powers, saying: "Let us depart hence." These and other considerations show that where grace abounded there did sin much more abound. [Rom. 5:20] Again, when the apostles received the command: "Go ye and teach all nations," [Matt. 28:19] and when they said themselves: "It was necessary that the word of God should first have been spoken to you, but seeing ye put it from you ...lo we turn to the Gentiles," [Acts 13:46] then all the spiritual importance of Judaea and its old intimacy with God were transferred by the apostles to the nations.Shabbat 146:1Talmud Bavlithe snake came upon Eve, i.e., when it seduced her to eat from the Tree of Knowledge, it infected her with moral contamination, and this contamination remained in all human beings. When the Jewish people stood at Mount Sinai, their contamination ceased, whereas gentiles did not stand at Mount Sinai, and their contamination never ceased. Rav Aḥa, the son of Rava, said to Rav Ashi: What about converts? How do you explain the cessation of their moral contamination? Rav Ashi said to him: Even though they themselves were not at Mount Sinai, their guardian angels were present, as it is written: “It is not with you alone that I make this covenant and this oath, but with he that stands here with us today before the Lord our God, and with he that is not here with us today” (Deuteronomy 29:13–14), and this includes converts.Megillah 3:13Talmud BavliThe Gemara asks: Since they did not see the vision, what is the reason that they were frightened? The Gemara answers: Even though they did not see the vision, their guardian angels saw it, and therefore they sensed that there was something fearful there and they fled.Sanhedrin 94:2Talmud BavliThe Gemara asks: And since they did not see the vision, what is the reason that they were frightened? The Gemara answers: Although they did not see the vision, their guardian angels saw it, and they were overcome with fear and fled. Ravina said: Conclude from it that in the case of this person who becomes frightened with no apparent cause, although he does not see what causes his fear, his guardian angel sees it.Pirkei DeRabbi Eliezer 15:3Pirkei DeRabbi Eliezer(Leading) to the way of evil, there are four [ Cf. the three sins of Israel mentioned by Amos 2:6 and the four calls of Wisdom in Prov. 1:20 ff.] doors, and at each door seven angels [ The first editions read: “seven watchers, angels, are sitting,” i.e. guardian angels.] are standing—four without, and three within. The (angels) without are merciful, and those within are cruel. When a man comes to enter, [ The first editions add: “the first door.”] the merciful angels go to meet him and say to him: What hast thou to do with the fire yonder? What hast thou to do with those glowing coals? [ The first editions read: “Why wilt thou enter into the midst of this fire? Why wilt thou enter among the uncircumcised and the glowing coals?” Luria reads “flames” instead of “uncircumcised.” The picture of Gehenna in our context may be suggested by the “swords of flaming fire” in the hands of the Cherubim guarding Paradise. The “flaming fire” is outside Paradise. For the “everlasting fire” in the New Testament see Matt. xxv. 41; the old editions (e.g. Amsterdam) read הרים, “mountains,” instead of “wicked.”] Listen to us and repent. [ Or “return”; possibly the word implies “repent and return.”] If he hearken to them and repent, behold it is well, and if not, he says to them: [ The first editions read here: “If he hearken to them it is well; and if not, verily they say to them: Amongst them (yonder) there is no life.” Our MS. has undoubtedly the better reading.] Amongst them (yonder) let my life (be). || They say to him: Thou hast entered the first door; do not enter the second door. When he comes to enter the second door, the merciful angels go to meet him and say to him: What benefit is it to thee to be erased [ The first editions read: “to be removed.”] from the Torah of thy God? [ The first editions omit the next sentence and read instead: “that they (i.e. the good angels) should call thee ‘Unclean,’ and that they should flee from thee.”] Would it not be better to be inscribed in the Torah of thy God? Hearken unto us and repent. If he listen to them and repent, it is well; and if not, he says to them: [ See note 2 above.] With them yonder let my life (be). They say to him: Behold thou hast entered the second door, do not enter the third door. When he is about to enter the third door the merciful angels go to meet him and say to him: [ The first editions read, instead of our text, the following: “Why wilt thou be erased from the book of life? Is it not better for thee to be inscribed (therein) rather than to be erased (therefrom)? Hearken unto us, and repent. If he listen to them, it is well; and if not, woe to him and to his head!” See Wisdom i. 13.] What benefit is to thee that they (i.e. the good angels) should flee from thee and call thee "Unclean"? Would it not be better that they should call thee "Pure One" and not "Unclean"? Hearken to us and repent. If he hearken unto them, behold, it is well; and if not, he says unto them: With them (yonder) let my life (be). They say to him: Behold thou hast entered the third door; do not enter the fourth door! When he is about to enter the fourth door the merciful angels go to meet him and say to him: Behold, thou hast entered these doors, and thou hast not hearkened nor returned. [ The translation might also be, “repented.” See Jalḳuṭ, Job, loc. cit.] Thus far the Holy One, blessed be He, receives || the penitent; thus far the Holy One, blessed be He, pardons [ The first editions add “sins.”] and forgives, [ See T.B. Joma, 86b, and T.B. Rosh Ha-Shanah, 16a.] and every day He says: Return, ye children of man, as it is said: [ The first editions read, instead of our quotation, the following: “‘Return, ye backsliding children’ (Jer. 3:14). If man hearken unto them, it is well; and if not, woe to him and to his destiny!”] "Thou turnest man to contrition" [ Or “destruction.” See T.B. Chagigah, 16a, for an instance of repentance even after death; see also Jalḳuṭ Makhiri, Ps. 91:18, and infra, p. 341.] (Ps. 90:8).Vayetzei 2:1Midrash TanchumaHe dreamed, and behold, a ladder set upon the earth; and the top of it reached to heaven; and behold, the angels of God ascending and descending on it (Gen. 28:12). R. Samuel the son of Nahman declared: These were the guardian angels of the idolatrous nations. He explained further: This verse teaches us that the Holy One, blessed be He, showed Jacob, our father, the guardian angel of Babylon ascending seventy rungs of the ladder and descending, the guardian angel of Media ascending fifty-two rungs of the ladder and descending, the guardian angel of Greece ascending one hundred rungs of the ladder and descending, and the guardian angel of Edom ascending the ladder. [The ascent and descent of the guardian angels foretold the rise and fall of the nations they represented. Note that the text does not depict the guardian angel of Edom, i.e., Rome, as descending.] Jacob did not know how many rungs of the ladder the guardian angel of Edom mounted, and he therefore cried out in terror: Perhaps Edom will never be compelled to descend. The Holy One, blessed be He, then said to him: Fear thou not, O Jacob, My servant; neither be dismayed, O Israel (Jer. 30:10), for even though you see him ascending unto My throne as though that were possible, I will cast him down, as is said: Though thou wert to rise as high as the eagle, and though thou set thy nest among the stars, I will bring thee down from thence, saith the Lord (Obad. 4).Vayetzei 5:3Midrash TanchumaAnother comment on He knoweth base men: This alludes to Leah. After the Holy One, blessed be He, decided to give her sons, the guardian angels said to the Holy One, blessed be He: Will you give sons to such a woman? Twenty-four thousand people will perish because of Zimri, one of her descendants. [Because of Zimri’s relations with Cozbi the Moabitess, twenty-four thousand were slain (Num. 25:6–8, 14–15). See Ginzberg, Legends of the Jews 3:220.] She is a virtuous woman, replied the Holy One, blessed be He, and I will not deprive her of her sons (because of future generations). Hence Scripture states: For He knoweth base men. And therefore, it is said: And the Lord saw that Leah was hated.Bo 1:1Midrash TanchumaAnd the Lord said unto Moses: “stretch out thy hand toward the heaven, that there may be darkness over the land of Egypt, even darkness which may be felt” (Exod. 10:21). Scripture states (elsewhere in reference to this verse): He sent darkness, and it was dark; and they rebelled not against His word (Ps. 105:28). The darkness that the Holy One, blessed be He, spread over Egypt was exceedingly thick. Why? Because they would not submit to the authority of the word of the Holy One, blessed be He [Word-play on rebelled not (maru), connecting marut (“rebel”) from marut (“authority”). See Exodus Rabbah 4:1.] The Holy One, blessed be He, told Egypt’s guardian angels: They deserve to be smitten with darkness, and they all agreed at once, for they rebelled not against His word (ibid.). He sent darkness, and it was dark (ibid. 105:28). This implies that the darkness had a substance of its own. To what may this be compared? It may be compared to a king whose slave has rebelled against him. He told one of his aides: “Go give him fifty lashes.” When that person whipped the slave, however, he administered a hundred lashes, adding fifty of his own accord. Similarly, when the Holy One, blessed be He, may His name be blessed, sent the darkness upon Egypt, the darkness added something of its own. Hence, He sent darkness, and it was dark (ibid.).Beshalach 13:2Midrash TanchumaAnother explanation of Hath he thrown into the sea. That is, He saw the guardian angel of Egypt falling. You find that the Holy One, blessed be He, will exact retribution from nations in the future only after He has punished their guardian angels, as it is said: And it shall come to pass in that day, that the Lord will punish the host of the high heaven on high, and the kings of the earth upon the earth (Isa. 24:21). Similarly, How art thou fallen from heaven, O day star, son of the morning! is followed by How art thou cut down to the ground, that didst cast lots over the nations! (ibid. 14:12). And My sword hath drunk its fill in heaven is followed by Behold, it shall come down upon Edom (ibid. 34:3).Mishpatim 17:7Midrash TanchumaSurely as a wife treacherously departeth from her husband, so have you dealt treacherously with Me, O house of Israel (ibid., v. 20). R. Judah the son of R. Shalum [In text: R. Judah of the school of R. Shalum] stated: Israel acted like a woman who departs treacherously from her husband. While her husband feeds her and supplies her with drink, she loves him, but when he is less attentive, she leaves him. Therefore it says: As a wife treacherously departeth from her friend. I did not act toward you in that fashion. Instead manna descended for you, a well opened up, and you lacked nothing, yet you rebelled against Me. The Holy One, blessed be He, said: When the nations rebelled against Me, I sent guardian angels to serve them, but when you did so, I sent an angel to keep you, as it is said: Behold, I sent an angel before thee, to keep thee (Exod. 14:20). When you are worthy, and accept the Torah, and fulfill My wishes, I shall go before you, as it is said: And the Lord went before them by day and night (Exod. 13:21), but now that you practice idolatry like the other peoples of the world, I will not go before you but shall send only an angel before you.Mishpatim 18:10Midrash TanchumaAnd so He would do in the future, He would punish their guardian angels and then the kings of the nations, as it is said: And it shall come to pass in that day, that the Lord will punish the host of the high heaven on high, and the kings of the earth upon the earth (Isa. 24:21). The Holy One, blessed be He, said to Israel: In this world I will send an angel to make the peoples of the world flee from you, but in the future I will lead you and I will send Elijah before you, as it is said: Behold, I will send you Elijah the prophet before the coming of the great and terrible day of the Lord (Mal. 3:24).Tetzaveh 11:2Midrash TanchumaR. Johanan stated: Sixty thousand guardian angels descended at Sinai with the Holy One, blessed be He, as it is said: The chariots of God are myriads, even thousands upon thousands (Ps. 68:18). They placed a wreath upon the head of each Israelite. R. Abba the son of Kahana held: When the Israelites stood at Sinai and proclaimed: All that the Lord hath spoken will we do, and obey (Exod. 24:17), the Holy One, blessed be He, loved them immediately and sent two angels to each of them; one to strap on his armor and the other to place a crown upon his head.Tetzaveh 12:2Midrash TanchumaR. Berechiah the priest BeRabbi, [See above, note 6.] declared: The Holy One, blessed be He, will deal mercifully with us forever. Wherein is this stated? At the time that Abraham descended into the fiery furnace, the guardian angels quarreled with one another. One said: I shall descend and save him; while another one insisted: I shall descend and save him. While Michael declared: I shall descend (to save him), and Gabriel called out: I shall descend. Thereupon, the Holy One, blessed be He, said to the angels: None of you will do so. I, in all My glory, will descend and rescue him, as it is said: I am the Lord that brought thee out of Ur of the Chaldees (Gen. 15:7).Tetzaveh 12:3Midrash TanchumaThe Holy One, blessed be He, told the angels: You shall descend to rescue his descendants Hananiah, Mishael, and Azariah when they are cast into the furnace. The angels did descend to rescue them, as it is said: Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent His angel, and delivered His servants that trusted in Him (Dan. 3:26). Then the guardian angels proclaimed: Forever, O Lord, Thy word standeth fast in heaven. Thy faithfulness is unto all generations; Thou hast established the earth, and it standeth. They stand this day according to Thine ordinances (Ps. 119:89–91). Unto all generations you demonstrated Your faithfulness when You informed us that we would descend to rescue Abraham’s descendants.Ki Tisa 19:4Midrash TanchumaR. Jeremiah maintained that when they brought their earrings to him, Aaron raised his eyes heavenward and declared: Unto Thee I lift mine eyes, O thou that art enthroned in the heavens (Ps. 123:1). You who know all thoughts are aware that I do this unwillingly. He tossed their earrings into the fire, and the magicians approached and performed magical feats. Some say that Micah ground the bricks that Moses had saved into the mixture, and that he took the tablet which Moses had written upon when he raised Joseph’s coffin out of the Nile and cast them into the smelting furnace amidst the earrings. Then the calf came forth leaping. As it leaped about, the people began to cry out: This is thy god, O Israel. The guardian angels then began to proclaim: They forgot God, their savior, who had done great things in Egypt (Ps. 106:21).Megillah 1:3Ein Yaakov(Dan. 10, 7) And I, Daniel, saw alone this appearance, but the men that were with me did not see the appearance; nevertheless a great terror fell upon them, so that they fled to hide themselves. Who were these men? R. Jeremiah and, according to others, R. Chiya b. Abba, said: "They were Haggai, Zechariah, and Malachi. They ranked higher than he, and he ranked higher than they; i.e., they ranked higher than he, because they were prophets; and he, Daniel, was not a prophet. Yet he ranked higher than they, because he saw it, and they did not see it. But since they did not see it, why were they suddenly seized with fright? Because although they themselves did not see it, their guardian angels did see it."Sanhedrin 11:23Ein YaakovLet us see! All which is written in the book of Ezra was said by Nechemiah to Chacklayah. Why, then, was it not named after him? R. Jeremiah b. Aba said: "Because he claimed credit for it, as it is said (Nech. 5, 19) Remember for me, my God for good, all that I have done for this people." But did not David also say similar to this (Ps. 106, 4) Remember me, O Lord, when thou favorest thy people? This was said only as a prayer. R. Joseph said: "The book was not named after him because he slandered the former governors, as it is said (Neh. 5, 15) Former governors … had made it heavy … had taken of them bread and wine, besides forty shekels. And even Daniel, who was greater than he, was included in this slander [being a governor long before Nechemiah]." And whence do we know that Daniel was greater than he? From the following passage (Dan. 10, 7) And I, Daniel, saw alone this appearance; but the men that were with me did not see the appearance; nevertheless a great terror fell upon them, so that they fled to hide themselves. Who were these men? R. Jeremiah, and according to others, R. Chiya b. Aba said: "Haggai, Zechariah and Malachi. (Fol. 94) In one respect they were greater than he and in another he was greater than they; in one respect they were greater than he, as they were prophets, while he was not, and in another respect he was greater than they, for he saw the appearance and they did not see it. But if they saw nothing why were they shocked? Though they did not see it, their guardian angels did. "Infer from this," said Rabina, "that if a man is shocked, although he sees nothing, nevertheless his guardian angel must have seen it." What is the remedy for it? Let him move four cubits from that place, or read the portion of Sh'ma. And if he stands in a dirty place, where it is not allowed to recite the portion of Sh'ma Israel, he may say, "The goats of the butcher are fatter than I am."Berakhot 9:71Talmud YerushalmiIf one enters the toilet, he recites two benedictions [It really means “two prayers.”] , one before and one after. When he enters, what does he say? Honor [This is not a prayer but an address to the guardian angels who accompany everybody (Ps. 91:11) that they should let him go alone to a place unworthy of their presence. In the Babli (60b), Abbai objects to a similar version since it might imply permanent dismissal of the guardian angels.] to you, honored, holy servants, this is the way of the world, let me go. Praise to the God of glory! When he leaves, what does he say? Praise to Him Who created man in wisdom [The Babli (60b) has a much enlarged version. It may be that the version of the Yerushalmi is the complete text that was recited originally, but the Rome manuscript has a text similar to the Babylonian one: ברוּך אשר יצר את האדם בחכמה ועשיתה אותו נקבים נקבים חלולים חלולים כניניות כגיניות שאם יפתח אחד מהן אִפשר לו להחיות ברוּך רופא כל בשר ומפליא לעשות. “Praised Who created man in wisdom and You made him many orifices, many cavities, many secret places. If one of them were be opened it would be impossible to continue living. Praised Who heals all flesh and does wonders.” The word כניניוֹת appears only here; in the form כונניות it is in Babli Ḥulin 56b. For the translation it was derived from Arabic כַּנִין “hiding places”. [Also compare Latin cannula “reed, pipe”. Since חלולים can mean “round pipes”, חלולים כניניות would be Semitic-Latinate synonyms “pipes-pipes” (E. G.).]] .Purgatorio 8:2The Divine ComedyThe Guardian Angels and the serpent⁠—Nino di Gallura⁠—Currado Malaspina.Paradise Lost 10:3Paradise LostMan’s transgression known, the guardian Angels forsake Paradise, and return up to Heaven to approve their vigilance, and are approved; God declaring that the entrance of Satan could not be by them prevented. He sends his Son to judge the transgressors; who descends, and gives sentence accordingly; then in pity clothes them both, and reascends. Sin and Death, sitting till then at the gates of Hell, by wondrous sympathy feeling the success of Satan in this new World, and the sin by Man there committed, resolve to sit no longer confined in Hell, but to follow Satan, their sire, up to the place of Man. To make the way easier from Hell to this World to and fro, they pave a broad highway or bridge over Chaos, according to the track that Satan first made; then, preparing for Earth, they meet him, proud of his success, returning to Hell; their mutual gratulation. Satan arrives at Pandemonium; in full assembly relates, with boasting, his success against Man; instead of applause is entertained with a general hiss by all his audience, transformed, with himself also, suddenly into serpents, according to his doom given in Paradise; then, deluded with a show of the Forbidden Tree springing up before them, they, greedily reaching to take of the fruit, chew dust and bitter ashes. The proceedings of Sin and Death: God foretells the final victory of his Son over them, and the renewing of all things; but for the present commands his Angels to make several alterations in the heavens and elements. Adam, more and more perceiving his fallen condition, heavily bewails, rejects the condolement of Eve; she persists, and at length appeases him: then, to evade the curse likely to fall on their offspring, proposes to Adam violent ways, which he approves not, but, conceiving better hope, puts her in mind of the late promise made them, that her seed should be revenged on the Serpent, and exhorts her, with him, to seek peace of the offended Deity by repentance and supplication.October 2:1The Roman MartyrologyThe morrow is the feast of the Holy Guardian Angels.