Naturall philosophie reformed by divine light, or, A synopsis of physicks by J.A. Comenius ... ; with a briefe appendix touching the diseases of the body, mind, and soul, with their generall remedies, by the same author.

Of Angels.

WE joyn the treatise concerning An∣gels with the Physicks; because they also are a part of the created World, and in the scale of creatures next to man; by whose nature, the nature of Angels is the easier to be explained. Therefore we will conclude it in some few Aphorismes.

I There are Angels.

Divine testimonies, and apparitions testi∣fiè that: and also a three-fold reason. 1 Va∣pours, concretes, plants, living creatures are mixt of water and spirit. Now there is matter without spirit (the pure Element;) therefore there is spirit also without matter. 2 As the matter of the world is divided in∣to four kinds, (the four Elements) so we see already the spirit of the world to be distinguished into the naturall, vitall, ani∣mall, and mentall spirit. Now the lowest degree is to be found alone (as in concretes.) Therefore the highest may be found alone, to wit, in the Angels. 3 Every creature is

compounded of Entitie, and Nihility. (For they were nothing before the creation: but now they are something; because the Cre∣tour hath bestowed on them of his Entitie, more or lesse by degrees. By how much the more entitie any thing hath, so much the further it is from nihility: and on the contrary.) Seeing then then that there is the first degree from nihility, (that is a Chaos, the rudiment of an Entitie:) without doubt there is the last also, which comes nearest to a pure Entitie. But man is not such: be∣cause having matter admixt, he partakes much of nihility. Therefore of necessity there is a creature, with which, materiality being taken away, all other perfections remain. And that is an Angell.

II An Angell is an incorporeall man.

An Angell may be called a man, in the same sense that man himselfe is called an animall, and an animall, a plant; and a plant, a concrete, &c. (as we have set down in their definitions:) that is, by reason of the forme of the precedent included, with a new perfection only super-added. For a man is a rationall creature made after the Image of God, immortall: so is an Angel, but for more perfections sake free from a

body. Therefore an Angel is nothing but a man without a body: A man is nothing but an Angel clothed with a body.

But that Angels are incorporous, appears 1 Because although they be present, they are not discerned neither by the sight, or any other sense. 2 Because they assume to themselves earthly, watery, aery, fiery, or mixt bodies, as need requires; and put them off again; which they could not do, if they had bodies of their own as we have. Yet ordinarily they appear in an humane forme, by reason of the likenesse of their natures, as we have said.

III Angels were created before all visi∣ble things.

That was shewed in the Apendix of the first Chapter: you may see it again, if need be. And Moses words are clear: In the be∣ginning God created the heaven and the earth: and the earth was void. See the earth was (in that first production) emptie and void! Therefore heaven was not void: then it was filled with its host, the Angels.

IV The Angels were created out of the Spi∣rit of the world.

As Moses seems to comprehend the pro∣duction of Angels under the name of Hea∣ven,

so also the universall Spirit. For he ••oth not say, that this was created with the earth: but he pronounceth abruptly after the creation of the earth, that the Spirit of God moved it selfe upon the waters: intima∣ting thus much that it was in being before. We conclude, therefore that the Angels were formed out of that Spirit; so that part of that spirit was left in the invisible heaven, and shaped into meer spirituall substances, [Angels;] and part sent down into the materiall world below. After the same manner, as the fire was afterward partly left in the Skie, and fashioned into shining Globes: and partly sunk into the bowels of the earth, for the working of mi∣nerals, and other uses. That which follows makes this opinion probable, (if not de∣monstrable.)

1 Principles should not be multiplied without cause. Seeing therefore that the Scripture doth not say, that they were cre∣ated out of nothing, nor yet names any other principle, why should we not be sa∣tisfied with those principles that Moses hath set down?

2 Angels govern the bodies which they assume, like as our spirit inhabiting the

matter doth: Therefore they are like to it.

3 There is in Angels a sense of things, as well as in our spirits. (For they see, hear, touch, &c. though they themselves be invisible, and intangible. Also they have a sense of pleasure and griefe: for as much as joyes are said to be prepared for the Angels, and fire for the divells, (into which wicked men are also to be cast.) Al∣though therefore they perceive without Organs, yet we must needs hold that they are not unlike to our spirit which per∣ceiveth by organs.

V The Angels were created perfect.

That is finished in the same moment, so that nothing is added to their essence by adventitious encrease. For being that they are immateriall, they are also free from the law of materiality: that is (when a thing tends to perfection) to be condensed, fixed, to encrease, and so to be augmented, and become solid by certain accessions.

VI Angels are not begotten.

Men, Animals and Plants, are generated, because the spirit included in the matter, diffuseth it selfe with the matter, and es∣sayes to make new Entities. But an Angel

being that it is without matter, and its essence cannot be dissipated, hath not whether to transfuse it selfe. Hence Christ saith, that in Heaven we shall be as the Angels, with∣out generation, or desire of generation, Mat. 22. 30.

VII Angels die not.

The spirit of Animals and of Plants pe∣risheth, because when the matter (that is, its chariot) is dissipated, it also is dissipa∣ted. But an Angell having his essence com∣pacted by it selfe, without matter, cannot be dissipated: and therefore endures.

VIII The number of Angels is in a manner infinite.

See Job 25. v. 2, 3. yet Daniel names thousands of thousands, and myriads of myri∣ads, Dan. 7. 10. as also John, Apoc. 5. 11.

IX The habitation of the Angels is the Hea∣ven of Heavens, Mat. 18. v. 10. and 6. v. 10.

Therefore they are called the Angels of Heaven, (Gal. 1. v. 8.) and the Host of Heaven, (1 King. 22. v. 19.) for it was meet, that as the earth, sea, air, and skie, have their inhabitants, so also that the Hea∣ven of Heavens should not be left empty. Yet they are sent forth from thence for these following Ministeries.

X God created the Angels, that they might be,

1 The delight of their Creatour.

2 The supream spectatours of his glory.

3 His assistent Ministers in governing the World.

The Scripture teacheth this every where: but they also point at names given them. The first appellation of Angels is in Gen. 3. v. 24. Cherubim, that is, Images: wherein is intimated that they were made after the image of God, as well as men But note what it is to be made after the image of God. The essentiall image of God, or the cha∣racter of his substance, is the Son, his eter∣nall Wisdome, Heb. 1. v. 3. after the like∣nesse of him therefore, men and Angels are said to be created: that is, made under∣standing creatures: in which respect also they are called the Sons of God, Job. 1. v. 2. seeing then that an Image delights him, whose Image it is, it is intimated that God made the Angels primarily for himselfe, that he might have some, who being co∣habitants with him, might behold his glo∣rious Majesty face to face, and be parta∣kers of eternall beatitude. Now the most common name of Angels in the Old Testa∣ment

is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Malachim that is, Embas∣sadours: in the New Testament 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, messengers; because God created these to be rulers and governours of the World. For whensoever the course of nature is to be hindered, or any thing is to be wrought beyond the ordinary order of nature, God useth their assistence. For example, When the fire was to be cooled, that it should not burn, (Dan. 3. v. 25, 28.)

Or the mouthes of lions to be stopped, that they should not tear Daniel, (Dan. 6. v. 22.)

Or the enterprises of the wicked to be hindered, (Numb. 22. v. 22.)

Or any to be killed by a sudden death, (Exod. 12. v. 23. and 1 Chron. 22. v. 15. and 2 Chron. 32. v. 21. and Acts 12. v. 23.)

Or the godly to be delivered from dan∣ger, (Gen. 19. v. 1.)

Or travellers to be guided in their way, (Psal. 91. v. 11.)

Or to be preserved in any chance, lest they should be dangerously hurt, Psal. 91. 12.

Or to be warned any thing in a dream, or otherwise, Mat. 1. 20. &c.

Hence they are thought also to be added to certain persons peculiarly, (Heb. 1. 1•• Mat. 18. 10. Acts 12. 15.) that they may

accompany them every where, (Psal. 91. 11.) and be witnesses of all our actions, (1 Cor. 11. 9. 1 Tim. 5. 21.) but especially that they are sent to defend Kings and Kingdoms, (Dan. 10. 12. &c.) Hence also they are called, watchers or keepers, (Dan. 4. 10. 20.)

XI Angels can act upon bodies, but they cannot suffer from bodies.

Both these appear by the effect. For An∣gels bear about, move and governe the bo∣dies which they assume: but those that are separated, they overthrow, stay and move from place to place with externall violence, at their pleasure; yet they themselves in the mean time can be hindred or stayed by no body.

XII The powerr of Angels exceeds the strength of any corporall creature.

For it operates 1 without resistance of the objects by penetrating. 2 without endeavour or enforcing, being that they are not deteined or hindred by their own bo∣dy, as our spirit is: which being tied to the body, must of necessity draw it along with it laboriously, as the snail doth her shell. Hence the Angels are called Mighty in power, (Psal. 103. 20.) and Powers, Princi∣palities, Dominions, (Col. 1. 16.)

XIII The agility of the Angels is greater then of any corporeall substance.

Hence they are compared to Wind and to Fire, and to Lightning, Psal. 104. 4. Ezech. 1. 13. Luke 10. 18. and they are called Seraphim, that is, flamy, Isai. 6. 2. yet it is certain that they move swifter then wind or lightning, when they passe any whither. For the wind and lightning pene∣trate the air, not without resistance, but an Angell, being a meer spirit, doth it without any resistance. It appears then, that though an Angell be not in many pla∣ces at once, (Dan. 10. 13. 20.) yet they can in a moment passe themselves whither they will. Hence it is that one Angell was able to slay a whole army in a night; and also to smite the first born of the Ae∣gyptians, throughout all the Kingdom, Isai. 37. 36. Exod. 12. 23. and 2 Sam. 24. 6.

XIV The knowledge of Angels is far more sublime then mans.

And that 1 because of the clearnesse of their understanding, which nothing ob∣umbrates. 2 by reason of their power to penetrate any whither, and see things plain∣ly. 3 because of their long experience for so many ages. (Whereas we are but of

yesterday, Job 8. 9.) and yet they are not omniscious. For they know not the decrees of God, before they be revealed. 2 future contingents. 3 the thoughts of mans heart. (Jer. 17. 9. 10.) that is, so long as they are concealed in the heart. For when they are discovered by gestures & effects, they discern them. For if we by the effects, are not altogether ignorant of their thoughts (2 Cor. 2. 11.) wherefore should not they be a thousand times more quick sighted upon us.

N. W. How that part of the Angels fal∣ling into evill, exercise perpetuall hostility with mankind: and God makes use of them to be as it were executioners to wicked men: but hereafter he will condemne them both; in like manner, as good men are to enjoy the association of good Angels: and lastly, how the frauds of those are to be avoided, but the presence of these to be procured, to teaach that belongs to sa∣cred Divinity.