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.

CHAP. XII.

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.

THE EPILOUGE.

THus we have seen that the created World is a meer harmony. All things

by one, all things to one; the highest and the lowest, the first and the last, most straightly cleaving together, being conca∣tenated by the intermediate things, and perpetuall ties, and mutuall actions and passions inevitable, so that the world be∣ing made up of a thousand thousand parts, and particles of parts, is neverthelesse one, and undivided in it selfe; even as God the Creatour thereof, is one from eternity to eternity, nor ever was there, is there, or shall there be any other God, (Isai. 43. 10. &c.)

And we have seen that all these visible things are made out of three principles, Matter, Spirit, and Light: because he who is the beginning and the end of all things, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that thrice blessed and omnipo∣tent God three in one, is he of whom, and through whom, and in whom are all things, Rom. 11. 36.

We have seen also that admirable scale of creatures, arising out of the prin∣ciples, and ascending by a septenary gra∣dation. For we have understood, that whatsoever there is besides God, it is ei∣ther an Element, or a Vapour, or a Con∣crete, or a Plant, or an An••••all, or a Man, or an Angell; and that the whole multi∣tude

of creatures, is ranked into these se∣ven Classes, or great Tribes. In every of which there is some eminent virtue flow∣ing from the essence of the Creatour (yet every latter including the former.) For

In	Elements, Being	is eminent.
Vapours, Motion
Concretes, Figure, or Quality
Plants, Life.
Living creatures, Sense.
Men, Reason.
Angels, Understanding.

See the house which Wisdome hath built her, having hewn out her seven pillars! (Prov. 9. 1.) See the seven Stairs which the King of Heaven hath placed in the entry of his inner house! Ezek. 40. 22. The six first degrees are of visible creatures, the seventh of in∣visible Angels: After the same manner, as there were nine dayes wherein God wrought, and rested the seventh; six Pla∣nets in heaven of inferiour light, the se∣venth of extraordinary brightnesse, the Sun; six baser metals on earth. The seventh ex∣ceeding all in perfection, gold, &c. And as Salomons Throne had six inferiour steps to every of which there were six inferiour

Leoncels adjoyned: after all in the seventh place stood the Throne, and by it two Li∣ons (1 King. 10. 19, 20.) So the King of e∣ternity, when he built him a visible throne of glory, erected six visible degrees of cor∣poreous creatures, to every of which he added their Leoncels, that is, their virtues, and their powers, and last of all, about the throne on high, he placed the strong∣est of the creatures, the Angels mighty in power, (Psal. 103. 19, 20.)

But now what mean the seven planets in heaven? what mean the seven continents on earth? the seven kinds of meteors, se∣ven kinds of metalls, seven kinds of stones, &c? the seven combinations of tangible qualities? the seven differences of taste? the seven vitall members in man? the se∣ven tones in musick? and other things which we meet with throughout all nature? yea, and in the Scripture the number of seven is every where very much celebrated, and sacred: For what do the seven dayes of the week point at? what are the seven weeks betwixt the Passeover and Pentecost? what the seventh year of rest? what the seven times seventh of Jubilee? what do all these portend I say, but that it is, the expresse Image of that God whose seven eyes passe

through the whole earth? (Zach. 4. 10.) and whose seven spirits are before his Throne, (Apoc. 1. 4.) yea, who doth himselfe make a mysticall eighth with every degree of his creatures. For in him all things live, aud move, and have their being; which live and move, and have a being (Acts 17. 28.) and he worketh all in all, (1 Cor. 12. 6.) and all these are as it were him himselfe, (Eccles. 43. 27.) and yet none of them is he himselfe, (Job 12. 9. 10.) but because all these have some effigies of the divine essence, and o∣perate that which they operate by virtue thereof; hence it is, that he being above all, without all, and beneath all, is the true mysticall eighth of all. Of whom (that Sy∣racides may conclude our meditation, though we say much, we shall not yet attain thereto. The sum of the doctrine is that he is all. For what ability have we to praise him? For he is greater then all his works. The Lord is ter∣rible and very great, & marvellous is his power. Extol the Lord in praise as much as you can: For yet he wil be greater then all praise, (Eecl 43. 30. &c.) Therefore let every spirit praise the Lord, Hallelujah. (Psal. 150.) And thou my soul praise the Lord (Psal. 103. 1.) Holy, holy, holy, Lord of Hosts! Heaven and earth are full of his glory, (Isai. 6. 3) Hallelujah.