An entire body of philosophy according to the principles of the famous Renate Des Cartes in three books, (I) the institution ... (II) the history of nature ... (III) a dissertation of the want of sense and knowledge in brute animals ... / written originally in Latin by the learned Anthony Le Grand ; now carefully translated from the last corrections, alterations, and large additions of the author, never yet published ... by Richard Blome.

The Third Part OF THE INSTITUTION OF PHILOSOPHY. VIZ. DAEMONOLOGY; OR, Of Intelligences and Created SPIRITS, GENIUS's and DAEMONS, Commonly called ANGELS. (Book 3)

A Prefatory Discourse. Of the Division of Created Things; the Definition of Pneuma∣ticks, or the Doctrin of Spirits▪ and its Certainty.

I. The aim of the Author in this Treatise. NOtwithstanding that to Treat of ANGELS does seem chiefly to belongs to Divines, and the conside∣ration of their Nature and Faculties may be thought to exceed the Bounds of Metaphysicks; yet I think it may not be useless to try what Natural Light can do in this case, and how far by the Gui∣dance thereof, we may discover their Essence, Ex∣istence, and Operations.

II. Division, a great Help to the Knowledge of Things. They who endeavour to search into the Nature of Things, take care to divide them, as fitly as may be, into those Parts which may be helpful to the obtaining a more distinct Conception of them. For Division takes away the doubtfulness of Terms, and makes that which before was confusedly per∣ceived under one Name or Word, to be more clearly understood by more Words, expressing the Parts of it.

III. The Divi∣sion of Sub∣stance into Thinking and Ex∣tended. It is notorious to all Philosophers, that Created Things are divided into Spiritual and Corporeal, or into Thinking and Extended. By the Name BODY, all Material or Extended Substances are understood, of what Nature soever they be, whether they be more Gross or Subtil; whose Essence consists of three Dimensions, or in Extension in Length, Breadth, and Depth. And we call that an Incorporeal Sub∣stance, or Immaterial, which is without Extension, and all those Modes and Accidents which accom∣pany a Bodily Substance. Whence it appears, how very improperly the Name of SPIRIT is attri∣buted to the Air, Wind, Fire, Vapor, &c. because tho' these Things be more Thin and Subtil than others, yet don't they for all that cease to be material, im∣penetrable, and indefinitely divisible.

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Book. 1 Part. 3. Chap. 1.

G. Freman Inv▪

I. Kip. Sc••

To the most Honourable Rose Marchioness Dowager of Antrim▪ relict of the most Honourable Randall m^c. Donnald, Marquiss and Earle of Antrim Viscount Dunluce; and sole daughter and Heyress of S^r. Henry O'neille of Edenduf-Carick in the County of Antrim in the Kingdome of Jreland &c.^w.

This Plate is humbly Dedicated by Richard Blome

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Book. 1. Part. 3. Introducti••n.

G. Freman Inv.

〈◊〉〈◊〉 Kip 〈◊〉〈◊〉

To the Worship∣full John Jeffreys of Llywell in the County of Brecknock and of the Citty of London Esq.

This Plate is humbly Dedicated by Rich: Blame

IV. Quantity cannot be attributed to Angels We may also perceive with how little Reason some do attribute Quantity to Angels and Human Souls, and conceive one part of them to be with∣out another, as if they were Material. Whereas if a Man consider a Corporeal and Intellectual▪ ••••∣stance, he will find them to be distinguisht by Pro∣perties and Attributes, and to have no affinity at all with each other. For what Similitude can there be supposed between a thing extended, and a Being devoid of all Extension? Or what agreement is there, between a Substance that understands, wills, and imagins, and that which is divisible into parts, and is diversified by Figures, and which is com∣mensurate to a certain space and Place?

V. Substance is wrongly divided by some into immaterial and Bodily. Others divide created substance into Immaterial and Corporeal; but this Division doth not seem to be exact, or made according to the Rules of a right Division: because Immaterial and Incorpo∣real being Negative Terms, can represent no po∣sitive Idea to our Mind, such as is desir'd by all, where it may be had. For Negative Words re∣present no Properties or Attributes to our percep∣tion, and rather tell us what the thing is not, than what it is. True it is, that this Diviston is set down by many Philosophers of great note: but foras∣much as a Privative or Contradictory opposition (which those words do import) cannot have place in a lawful Division, this is not to be admitted. Moreover this Division seems to be grounded on this Childish mistake, that the Substance of Mate∣rial things is more real, than that of Spiritual; and that therefore the former, as more perfect, are exprest by Positive words, but the latter, as more Imperfect, by Negative.

VI. It better divided in∣to Thinking and Ex∣tended. Wherefore Created Substance is more fitly di∣vided into Thinking and extended, or into Intel∣lectual and Corporeal; because then the Dividing parts, are apprehended by Positive conceptions, and exprest by Positive Terms. For without doubt, we shall have a more clear notion of an Angel by conceiving him Intelligent, Willing and Powerful, than by apprehending him Imma∣terial, Incorporeal and Invisible: Forasmuch as these Negative Attributes, as I said, rather declare what an Angel is not, than what he is. Besides, he that perceives the Positive Properties of a thing, does by consequence understand the Negative; but not on the contrary: For he that knows an Angel to be Intelligent, doth at the same time know him to be Incorporeal and Invisible; but tho' he understand him to be Incorporeal and In∣visible, he does not therefore understand him to be Intelligent; for the Air is Invisible, and yet is neither Intelligent nor Incorporeal. Wherefore created Beings are very properly divided into In∣tellectual and Corporeal or Material, for no sub∣stance can be conceiv'd by us, which is not either Thinking or Extended, or in other words, which is not Active or Passive. Hence St. AUSTIN saith, Amongst things, some thing is acted, and not Acting, as a Body; another is Acting, and not Acted, as is God; and a third Acting and Acted, as are all Spiritual Substances.

VII. The Distri∣bution of Science Universally consider'd. As all created substance is divided into Material and Intellectual, so the knowledge of that Sub∣stance is distinguish't into SOMATICA, or the Sci∣ence of Bodies, and PNEUMATICA, or the Sci∣ence of Spirits: Which may again be subdivided into other Species, according to the various no∣tions under which a Body or Spirit may be consider∣ed. For as a Body is conceived by us, either as Na∣tural, or as 〈◊〉〈◊〉 or as having Quantity, and being Figur'd, or as subject to Sickness and reco∣verable; 〈◊〉〈◊〉 accordingly divers Species of Sciences are constituted. Natural ••hilosophy considers a Body as Natural, and explains its Essence and Pro∣perties. Mechanical Science Minds the outward frame and structure of the Body, and the figures it obtains by workmanship and Art. Mathematicks take to task the various Modes of a Body, as the figures which bound it; the situation of one part with reference to others; the Motion or change of situation; and Rest or continuance in one place: Lastly, Physick or Medicine considers the Body as subject to Diseases and recovery, and endeavours to maintain the health, or to restore it when lost.

VIII. The Divi∣sion of Pneuma∣tica, or the Science of Spirits. In like manner as Intellectual Substances are di∣vided into God, Angels, and the Souls of Men; so Pneumatica is divided according to the Diversity of the objects it contemplates into Natural Theo∣logy, Geniography or the science of Angels, and Psychology, or the Doctrin of the Soul. Natu∣ral Theology considers the Essence of God and his Attributes; Geniography the nature of Angels and Intelligences, and Psychology examines the con∣stitution of the Mind of Man, its Faculties and Passions. So that Pneumatica is nothing else but the science of Spirits, which admits of divers names, as it Considers God, the Angels, or the Soul of Man.

IX. The cer∣tainty of the Science of Spirits. The certainty of this science is very clear from its Definition, because it treats of Incorporeal things, and such as are not subject to change: For if Natu∣ral Philosophy which treats of a Natural Body, and Mathematicks which handles the Modes that fol∣low it, deserve the name of Science, because they are founded on Axioms of Eternal Truth, much more doth the Doctrin of Spirits deserve the name of True Science, forasmuch as it is not only grounded on General Propositions, but likewise borrows its certainty from the Object it considers, and deduceth clearer Conclusions thence, than Natural Philosophy doth from a Body or extended Substance. For tho' the vulgar sort of Mankind is apt to be mistaken, and doubtful about Immaterial Substances, whether they do really exist, and think that the name of Thing ought only to be attributed to Bodies; yet the Lovers of Wisdom do own Thinking substances, to be much truer, and much more real than any Bodily or Material Beings.

CHAP. I. Of the Nature of Angels.

I. What we are to un∣derstand by the Name of Spirit. THE Division of created Substance into Think∣ing and Extended being suppos'd, it will not be difficult to conceive what a Spirit is, and how it is to be distinguisht from other things. For the Word Spirit is here to be taken in its most proper sense, for such a substance as is endued with the Fa∣culty of perceiving and willing. Because as the formal Reason of a Body consists in Extension, which is always attended with Divisibility and Im∣penetrability; so the essence of a Spirit consists in this that it is a Thinking Substance, the conco••i∣tants whereof are Indivisibility, Perception and Vo∣lition. And as a Body cannot be conceived without

Extension, so neither can a spiritual Substance without Cogitation: And therefore it is necessary that Cogitation do constitute a Spirit in its spiritual Nature, as Extension constitutes a Body in its sen∣sible and divisible Nature. Forasmuch a•• according to ARISTOTLE, that is suppos'd to belong to the Essence of any thing, without which it cannot be understood.

II. Some think there is no Substance but what is Material. And whereas some suppose they cannot conceive an Angel without Extension, and so confound the Notion of substance with that of Extension; this proceeds only from a false prejudice they have en∣tertained, viz. that there is nothing Intelligible, but what is likewise Imaginable, which certainly is a very great mistake; for Angels and all o∣ther Spiritual Substances, cannot be reached by our Imagination, but only by our Intellect. For all Men generally take an Extended Being, to be somewhat Imaginable, in which there are various parts of a determinate Magnitude and Figure, and whereof the one is not the other; which Notion in no wise can agree with Spirits.

III. Spirit is a general name to Angels and Daemons. By the Name Spirit, therefore we are here to understand a Finite Thinking Substance, altoge∣ther independent on, and free from Matter: Un∣der, which Angels, Daemons and Intelligences are comprehended; neither is there any Distinction be∣tween them, save only that the Angels are Good, and the Devils Evil; that these aim at the De∣struction of Mankind, the other assist their Sal∣vation; these abide in Sin, the others continue in Grace; these are bound in Hell, the other enjoy the Vision of God in Heaven: All other things, as Essence, Existence, Knowledge, Power, the taking up of Bodies, Talking together, &c. being common to them both.

IV. The Angels are Imma∣terial Sub∣stances. From the Definition of a Spirit or Immaterial Substance, we may with great Evidence conclude, that Angels are Pure Spirits, or as DIONYSIUS in his fourth Book concerning Divine Names, saith, Free from Matter, and Incorporeal. Because a Thinking and an Extended Substance, are altoge∣ther distinct from each other, so that the one of them can be clearly perceived without the other. For we most clearly perceive a Spirit or Thinking Substance without a Body; and on the contrary, a Body without a Spirit. Now things that are thus distinguisht, cannot agree to one and the same Sub∣ject: Because these Attributes are altogether differ∣ent; and there can be no greater opposition be∣tween Attributes of Substance, than Diversity. And therefore to say, that Extension and Cogitation agree to one and the same Subject, is in effect to affirm, that one and the same Subject can have two Natures or Essences, which cannot be said of a Simple thing without a Contradiction. Because Cogitation and Extension are not only two Essen∣tial Attributes, but also constitute the nature of the thing to which they are attributed, and are more inconsistent, than Blackness and Whiteness, Heat and Cold, in the same Subject. For Heat and Cold may succeed one another in the same Subject, and the same thing which is Cold now, may afterward become Hot: But it is altogether Contradictory that Cogitation and Extension should be in the same simple Subject, and constitute two Natures at once, or Successively.

V. Forasmuch as Angels are Indivi∣sible, they are likewise Incorpo∣real. Moreover, if Angels were Material, they might be divided; for Divisibility is a Concomitant of Extension; but Angels are not Divisible, therefore they are not Corporeal or Extended. The Minor is thus proved: The Essence of an Angel consists in Cogitation, which admits of no Division; or no body 〈◊〉〈◊〉 the half of a Thinking Being; where∣fo•••• Angels are exempt from matter, and from any Corporeity, how subtil soever the same may be con∣ceived.

VI. The effects of Angels proves their Incor∣poreity. The Immateriality of Angels may be made out from some Effects that exceed all Human Power, and the utmost activity of Bodily force: Such as are the Antient▪ Idol Oracles; the Speech of PEOPLE POSSEST, which are often in those Languages, which the possessed party does not understand; the Penetration of Bodies, and such like, which are an incontestable proof of Intelligent Natures, and which exert their Activity without the help of any Body. Besides we Read in Scripture that a vast mult tude of Devils entred one Body, Mark 5. yea, a whole Legion, which according to the most common Ac∣count contains 6666, which is absolutely impossi∣ble, if the Devils have Bodies and take up a de∣terminate place.

VII. Whether Angels be capable of Generation, They who assert Angels to be Compound Be∣ings, and to have Bodies, tho' much purer, and of a more subtil matter than ours, endeavour to con∣firm their Opinion from Gen. 6. where it is said, that the Sons of God came in unto the Daughters of Men, and they bare Children to them, and the same were Mighty Men or Giants. Which could not be, except we suppose the Angels to have Bodies; Spirits, as purely such, being incapable of Gene∣ration.

VIII. What we are to un∣derstand by the Sons of God in Scripture. But this place is wrongly interpreted; for by the Sons of God in that place we are not to understand Angels, but the Posterity of Seth, who imitating the Pious conduct of Enos, did worship God, and call upon his Name; but their Posterity degenera∣ting from the Piety of their Fore-fathers, and plung∣ing themselves into Carnal Concupiscence, joyned themselves with the Daughters of Men, that is, with Cain's Posterity; from which Conjunction Giants were born, that is, monstrous and deformed Bodies, as a Punishment of their Lust. For it is contrary to Reason to suppose, that Angels can Generate. Wherefore, the Fathers of these Gi∣ants were not Angels, but Men, as the Scripture sufficiently declares, Gen. 6. 3. My Spirit shall not always strive with Man, for that he is Flesh.

IX. Objection that the Angels will be equal to God in the Simplicity of their Natures. But will some say, if the Angels be altogether exempt from Composition, and any Matter what∣soever, they will be as Simple as God himself as being the one as well as the other Pure Spirits, having only an Essence, and some Modes, which do not hinder Simplicity.

X. The Simpli∣city that is in God is very differ∣ent from the Simpli∣city which is in Angels To which I Answer, that tho' neither in God, nor the Angels there be any Composition of Matter and a Substantial Form, yet are not the Angels exempt from all other Composition, as consisting of Potentiality and Act, of Essence and Existence: Which Composition is not to be found in God, for∣asmuch as the Divine Modes are only distinguisht by Reason (that is, our way of Understanding) from the Essence of God. Wherefore the School∣men call Angels and Souls Impure, and Imperfect Acts, but God the most Pure and perfect Act. Hence it is that DESCARTES in the 23 Article of the first Book of his Principles, Teacheth, that our Mind (and the same is to be understood of Angels)

doth understand, and will, by Operations that are in a manner distinct; whereas, God by one and the same most Simple Operation, doth Understand, Will and Act,

XI. Angels do not under∣stand all things actu∣ally. Besides, Angels have not actually all the Cogitations they can have, seeing that many things can be Re∣vealed to them by God, and we understand them to have many Thoughts potentially only; so that at the same moment of time, they are conceived as Thinking in part Actually, and in part Potentially. Which is su∣fficient to denominate them Compounded, and ex∣cludes them from the Simplicity which is in God.

CHAP. II. Whether the Existence of Angels be demon∣strable by the Light of Nature, and how the same may be Evinced.

I. The Anti∣ent Philo∣sophers be∣lieved An∣gels. IT was the constant Opinion of the Antient Phi∣losophers, that there were Daemons and Genii or Intellectual Substances, which did preside over the things of this World, and were the managers of Heavenly things also, as so many Divine Ministers. For they thought it not beseeming the Majesty of God, to Administer the World by himself, but that he made use of Ministers and Servants, in the discharging of so many different Offices. For should God be thought inferiour to the King of Persia, who residing at Susa or Hispahan, Govern'd his large extended Empire, and by the Hands and Heads of others, was every where present with his Subjects, provided for them, and defended them? Seeing therefore that God hath his Ministers, they must needs be Spirits, that is, most active and ready to expedite his Commands: But how can they be such, if they be clog'd with the weight and cum∣ber of a Body? Whence they conclude, that there are Angels, which are call'd Genii, forasmuch as they assist Men; and Daemons as they are the Ad∣ministrators of this lower World; this is confirmed by a Verse quoted by CLEMENS ALEXAN∣DRINUS, and ascribed to ORPHEUS.

Standing about thy Throne the Angels are, Who of Mankind do take the Active Care.

II. God can govern the World by himself. By this way of Arguing it appears, that the Antient Philosophers did believe Angels, tho' it does not prove that they really Exist; forasmuch as all those things, which they commit to the care and management of Genii and Daemons, may be done by God alone. Neither indeed is it unbe∣coming the Divine Majesty, by his own Power to provide for his Creatures, without the assistance of any Ministers, to share in the Burthen of the Government: For God being Omniscient and Om∣nipotent, always chuseth that which is best, and there∣fore does not stand in need of any Angelical Assi∣stance, in the Execution of his designs. And if there be any Intelligences in the VVorld, that per∣form his Commands, that is because God thinks it best, and most conducing to that State of the VVorld, which in his Wisdom he hath allotted it, that so the Universe should be a kind of Common∣wealth, wherein He as Lord paramount, should Govern and Administer all things, especially the concerns of his Rational Creatures by the Mediation of Angels, as subordinate Magestrates under him.

III. The Ex∣istence of Angels cannot be demonstra∣ted à Pri∣ori. Neither indeed is it so easie a matter, to prove the Existence of Angels by the Light of Nature only; because tho' we have a clear and distinct percep∣tion of Spiritual things, as they are Thinking Be∣ings, and distinguished from things extended; yet for∣asmuch as their Existence is only Possible and Con∣tingent, all that we can infer from thence is only thus much, That Angels may Exist, but not that they do really so. For if the Existence of Angels could be demonstrated, it must be by an Argument à Priori▪ when we demonstrate any thing by its nearest Efficient Cause; but so we cannot prove▪ that God the Maker of all things hath Actually Created Angels, since Creation depends one the meer Good Pleasure of God, which cannot be known to any without a Special Revelation.

IV. The Ex∣istence of Angels proved from their effects. Wherefore we can have no certainty of the Ex∣istence of Angels, save only from their Effects, or other signs that argue their presence. Thus we may prove, that there are Angels, from Persons Possessed, who tho' they be altogether Ignorant and Illiterate, do notwithstanding Speak strange Lang∣guages, and Discourse of several things beyond their Capacity; declare what is done by Persons far absent, and are carried through the Air, not∣withstanding the weight of their Bodies. Who can deny, but that all these things must be performed by Spirits, since they Transcend the Activity of Bodies, and the Power of Nature?

V. Soothsayers and Oracles prove the Existence of Daemons. The Existence of Angels is confirm'd by the Answers of Idols, and the Predictions of Sooth∣sayers, and those unwonted Motions, the Cause whereof cannot be assigned, unless we should say, that they are produced by such Invisible Agents. For we must not say, as some do, that these Effects may be produced by the First Cause; because God never Thwarts himself, nor does any thing Dero∣gatory to his Glory, as are the Idol Oracles, and things done by Persons that are Possessed.

VI. From the inactivity of Matter, we may in∣fer, there must be Spirits to move it. It is a received Axiom amongst the Antient Phi∣losophers, That a Body cannot move it self, or that whatsoever is moved, is moved by another: Where∣fore there must be allowed some Active Principle, that may move Matter. For evident Motions must have a Cause, which cannot be Coporeal; for so the Question would return, By what Principle that was moved, and so to Infinity, till we come to some Immaterial Cause. Hence it is, that ARI∣STOTLE and other Philosophers hold, That Intelli∣gences move the Heavenly Bodies: And conse∣quently, that the Superior Bodies communicate no other Motion to Inferiors, but what they have first received from the Angels.

VII. Reason con∣vinceth us of the Ex∣istence of Spiritual Substances. Neither do we want very probable Conjectures of the Existence of Angels, if we consider the Har∣mony and Order of the World, and how its extream Parts are linked together, by Intervening Middle Parts. For since we see some things in the World, that are Compounded of a Thinking and Extend∣ed Substance, as Man, who consists of Soul and Body; it seems very Rational, that as there are things that are altogether Bodily, or that include no∣thing but Extension; so on the other hand there should be Spiritual Substances, whose Idea in∣volves nothing but Cogitation.

VIII. Appariti∣ons of An∣gels. This may be confirmed from divers Apparitions of Angels mentioned in Holy Scripture, which hap∣pened in divers Places and Times: Thus, they ap∣peared to Jacob as he was on his Journy, Gen. 32. To Zachary in the Temple, Luke 1. To Guideon in his Fathers Ground▪ Judg. 6. To our Saviour in the

Garden, Luke 22. To the Childeren in the Fiery Furnace, Dan. 3. In the Prison to Peter, Acts 12. At our Lords Sepulcher, Mat. 28. In the Wilderness to Hagar, Gen. 21.

CHAP. III. Of the Faculties of Angels, and first of their Ʋnderstanding, and its Object.

I. A thinking Nature hath two Faculties. INtellectual Nature hath two Faculties, Under∣standing and Will, which are as it were its Pro∣perties, and inseparable from it. The first of these perceives Objects by contemplating the Notions, it finds in it self; the other determines an Intelligent Being, to the embracing or avoided of a thing, or to suspend its Judgment, where the thing is not sufficiently understood. And forasmuch as these Faculties are distinguisht at least by Reason, and are variously conversant about their Objects, we will also separately handle them, speaking first of the Understanding, and afterwards of the Will. Because it will conduce much to the discovery of the nature of Angels to know how far their Knowledg and VVills do extend.

II. The Various objects of Angelical knowledg. As to the Object of Angelical Understanding, the Schoolmen dispute, First, whether Angels and Devils do understand the mysteries of grace by their natural ability. Secondly, whether they know the Thoughts of men, and can penetrate the secrets of their Hearts. Thirdly, whether they know Future things. The First Question I leave for Divines to determine, contenting my self to speak a few words to the two latter, which do not ex∣ceed the Bounds of Philosophy,

III. The Com∣mon opinion of School∣men con∣cerning the knowledg of Angels. As to the second Question, viz. whether Angels know Mens thoughts? the common Opinion is that Angels and Devils cannot naturally know the Thoughts of Men without their consent. The Cause of this hiddenness of Mens Thoughts, some ascribe to the Free VVill of Man; others to the Abyss of Mans Heart; others to the VVill of God, who denies his Concourse to the knowing of them; others to the nature of Mens thoughts, which cannot objectively occur to others without the VVill of him that thinks them.

IV. The com∣mon opinion refused. But indeed all these Reasons are very weak, and do not at all prove that the Thoughts of Men are inscrutable by Angels; because the Perceptions and Determinations of Mans Mind, are in themselves no less Natural, than the very nature of Angels: And therefore as an Angel beholds his own thoughts, there seems no Reason, why they should not as well perceive those of other Angels and Men, seeing they agree in Substance. Besides, it cannot be doubted but the Angels understand their own thoughts, and those of others too, with their con∣sent: But the Identity or Sameness of subject, or anothers consent, doth not encrease the Faculty, or communicate any perfection to it, or render the understanding Faculty more proportionate to its Object; wherefore if Angels by the consent of another can penetrate his thoughts, they may as well without it. Neither is it any objection against this, that humane Actions are free, and depend on their Wills, because all the foremention'd diffi∣culties recur also upon this: And this only seems deducible from it, that Angels know such Acts as these to be free, and like to those they them∣selves produce. But who will say that Elicit Acts have such a dependence on the will that they can∣not be known by another, without the consent of him that Elicits them, seeing there is no diffe∣rence between Acts that are free, and such as are not free; and that the same Act may successively change its nature, and of Free become Necessary? Wherefore I think we may conclude, that as An∣gels▪ can know Acts that are not free, so likewise may they those that are free.

V. That Angels do pene∣trate the secrets of Mans Heart. Wherefore let this stand fast, that Angels can perceive the Thoughts of Men: For seeing that Angels are Intellectual Substances, and that the Perception of the Understanding and Determination of the will, are the operations of Intellectual Facul∣ties, there must needs be a Proportion between them. Besides, there are but few determinations of our will, which are not discovered by some signs, as by the motion of Spirits about the Heart, or by some outward tokens, which may give an occasion to Angels and Devils to discover the Thoughts and Affections of the Heart. But if all those signs were taken away, yet there is such an Agreement or Correspondence betwixt the Opera∣tions of the Mind, that they cannot but naturally perceive the Conceptions of our Understandings, and Decrees of our Wills. I my self some few years since heard a Devil speaking out of a possessed Woman at Brussels, who revealed the inward thoughts of many that came to her, tho' they were not discoverable by any sign. And when one of the standers by asked the Spirit, What it was he thought of at that instant? He told him that he resolv'd to take a Journey the next day, which he could not deny, but it was so. Neither needs this seem strange to us, seeing that we our selves would know as much if we were not shut up in these Bodies; and therefore are our thoughts hidden from others, because the Eyes of Men cannot pierce into out Breasts, which by reason of their materiality, are impenetrable. And it is probable that when some of the Holy Fathers deny'd the knowledge of Mens thoughts to Angels, it was for no other reason, but because they held them to be material.

VI. An objecti∣on from Scripture. If you say that this Opinion seems contrary to Scripture, I. Kings 8. 29. ver. For thou only knowest the Hearts of all the Children of Men. And Jerem 17. ver. 9. The Heart is deceitful above all things, and desperately wicked, who can know it? I the Lord search the Heart and try the Reins. In which places by the Heart are meant the secret thoughts, and whatsoever immediately depends on the Mind.

VII. Answer. This Objection is easily answer'd by saying, that the Scripture in these places doth distinguish God from Men, with respect to the knowledg of thoughts, but not from Angels and Devils. And whereas Holy VVrit seems to attribute this Priviledg to God only, not to Angels; this is, because it consi∣ders the Angels as Gods Ministers, and therefore ascribes to God whatsoever is done, or perceiv'd

VIII. By the knowledge of Future things, we are not to understand that which is gathered by con∣jectures. by them. As to the Third Question, whether Angels know things to come? We are to suppose that this is not to be understood of a knowledg of Futurities that may be gather'd by conjecture from probable Causes; as a Master of a Ship foresees a Tempest, or a Physician the probable Event or Issue of a Disease; or a General the Event of a Battle; but of the

Knowledg of things that are meerly Fortuitous and Contingent, which have no causes, or which are the effects of Mans free will; as that John will be kill'd by a Tile falling from a House; or that Peter is to take a Journey to morrow.

IX. Angels na∣turally cannot fore∣know Fu∣ture things. I say therefore that neither Angels nor Devils do foreknow future Contingencies, which either have no certain Causes, or depend on Free will. The Reason is because an Effect must be known either in it self, or in its cause; but these Futurities cannot be known either way, and therefore can∣not be known by Angels. That they cannot be known in themselves is evident, because they are not determin'd, neither have any necessity of existing; nor in their Cause, for that is free, either to produce or not to produce an effect. This may be further confirm'd thus; Angels are ignorant what themselves shall act, before they have resolv'd it with themselves, and therefore much less do they know what others will do. And therefore some Schoolmen are of Opinion, that the Devils did not foreknow their Fall, nor the Miseries consequent upon their Sin.

X. Yet they may proba∣bly Conje∣cture of things. Yet it cannot be deny'd but that Angels and Devils may know many things by conjecture; since they can have a great insight into the Temper and Propensity of men, by knowing their Manners, and discerning the resolutions and thoughts of their mind by external signs and tokens.

CHAP. IV. Of the Will of Angels.

I What the Will is, and whe∣ther it be found in Angels. THE Will is here taken for that Power or Fa∣culty whereby an Intellectual Nature pro∣duceth all its actions and thoughts that are of choice and determination, from himself without any force or compulsion. For it is the nature of a Thinking Being, that consider'd in it self, it can do something, and determine it self to Act or not to Act. Now this determination proceeds either from the things themselves, without the Intellectual nature, or from the Intellectual nature it self. The Actions which have no other Principle, besides the Thing that Thinks, are called Volitions; and the Intellectual na∣ture as it is to be consider'd to be an Elective Faculty, and a sufficient Principle to produce such Actions, is called Will. Now, that such a will is to be found in Angels cannot be question'd, forasmuch as they are Thinking Substances, or Beings that of their own nature have a Power of Willing and Nilling.

II. Two Doubts about the Will of Angels. Concerning the will of Angels it may be en∣quired, First, whether this Active Power in them be free, and without force, from any thing that is External: Secondly, whether the Angels have such a power over their Thoughts, that they can cease from all Perception and Judgment.

III. The Will of Angels is free. As to the First it seems certain, that the Will of Angels is free, and cannot be forc'd by any Agent to do any thing, or leave it undone; because the Nature of the Will consists in its being free, so that it implies a contradiction for it to be forced by any External Agent, since no Agent can de∣stroy the Nature of another, which would then be, if the Will should will any thing with reluctan∣cy. Besides, the original of this Freedom comes from hence, that it is the very Angel himself, that determines himself, and wills this thing or the other; so that it depends on his own meer Will, that he freely Wills or Nills. Moreover, The Will, and Free Will, if well look'd into, are one and the same thing, and differ only in this, that the Will is understood to be the Chusing or Elective Power, by which a Cogitative Being doth determine it self, and perform all his Motions and Actions that proceed from the said Will: And by Free Will, we understand the same Faculty, foras∣much as it hath the Power of Chusing. Now since both these are found in the Angels, they must by consequence also have Free Will.

IV. An Obje∣ction a∣gainst the Liberty of Angels. If you Object, That the Angels do infallibly follow and embrace the Good they know; and that therefore Divines say, That they Love GOD so, as not to be able to turn their Love from him: Because by Grace they are so united to God, that they cannot be separated from him, and are so satiated with the Divine Glory, that they cannot be drawn from the Enjoyment of so great a Good.

V. The Obje∣ction An∣swer'd. I Answer, That notwithstanding all this, the Angels still continue Free, and Love God freely; beeause the Essence of Liberty doth not consist in Indifferency, but in the free determination of the Will, by which an Angel, or the Mind of Man, is so carried towards that which is propounded to it by the Understanding, either in Affirming or De∣nying, Embracing or Avoiding, as not to be deter∣min'd thereto by any outward force. For the In∣differency of the Will only then takes place, when there are no Reasons to sway the Mind one way more than the other; which State is the lowest Degree of Liberty, and argues no Perfection in it, but only a Defect in its Knowledge. For who can deny, That Man doth nothing more voluntarily, than those things in which he finds not the least cause of Doubting? Wherefore Des Cartes con∣cludes in his 4th Meditation, That Divine Grace, or Natural Inclination, do never diminish Man's Liberty, but rather increase and strengthen it; and that a Man ought to be accounted so much the more Free, by how much the more he is byassed one way; either because of his clear discerning of the Goodness and Truth that is in it, or because God so disposeth his Thoughts. Wherefore, when the Angels do inseparably adhere to God, and are link'd to him by stable Eternity, as Divines express it, they do not by this means lose their Liberty, but by Grace are inclined to one part; and tho' indeed their Indifferency be diminished, yet their Liberty is rather increased, since to act Freely, and to act Voluntarily, are one and the same thing.

VI. Liberty may be con∣sider'd two ways. The Matter will be more evident, if we consider the Liberty of Voluntary Actions, either before, or in the same moment they are exerted: If the Actions of the Will be considered before they be exerted, there is no question, but that the Angels have power to determine themselves to one or the other Contrary, that is, to prosecute or avoid one and the same thing. Yea, according to some Di∣vines, the Angels, whether Good or Evil, daily change their Wills. The latter, when they sur∣cease their Temptations, finding that they are of advantage, rather than any hurt or hindrance to good Men. The former, when they forsake the Wicked, whom they find they cannot reclaim from their Impiety. But if we consider Liberty in Vo∣luntary Actions the same Moment they are exerted,

so it contains no Indifferency, in what sense soever it be taken; whether for that State wherein the Will is not prompted to embrace one thing rather than the other, by any knowledge of the Truth, or Goodness of them; or whether it be taken for that Positive Faculty of Intellectual Nature, whereby it can chuse, which it pleaseth of two Contraries. Because that which is a doing, cannot but be a doing at the same time it is a doing. And the Liberty which Angels have is such, as according to the increase of their Faculty of Acting, as was said before, is increased and strengthned.

VII. The Ange∣lical Will is not de∣termin'd to one Action. As to the Second Doubt, VVhether the VVill of Angels be determin'd to elicit any Action; or whe∣ther it can at its pleasure omit the same, and be void of all Thoughts? I Answer, That the VVill of Angels is not ty'd to any certain Action, as being Indifferent of its own Nature, and not bound to any certain Knowledge, since they neither love themselves, nor God necessarily, as their Natural End. Yet they cannot at their pleasure rid them∣selves of all manner of Thoughts, as some think they may, because it is the Nature of a Spiritual Substance to Think always; and therefore it im∣plies a Contradiction, for an Intellectual Creature to be without all Thoughts, seeing we understand nothing else by the Name of Spirit, but a Thinking Being.

VIII. An Angel Thinks, whilst he commands himself te cease from Thinking. If any one urge▪ That an Angel may abstain from all Thoughts, by commanding his Under∣standing to leave Thinking. I Answer, That this very Command or Will not to Think, cannot be exerted by an Angel without his being conscious to it, and consequently without his Thinking. For to Nill is as much a Thought as to VVill; wherefore Angels cannot cease from all Thoughts.

CHAP. V. Concerning the Power of Angels, as to the moving and producing of Bodies.

I. There is a Faculty in Angels, to move Bodies. BEsides the Operations of the Will, mention'd in the foregoing Chapter, there is another whereby a Spirit doth move a Body, and acts upon another Spirit like it self. For this Faculty is so intimate to a Spirit, that it cannot be conceived without it. We may indeed understand a Spiri∣tual Substance, without the Power of Moving a Body, or of acting on another Spirit, in the same manner as we may understand a Spirit without the Faculty of Perceiving or Willing, which are two Modes of Thinking: But we cannot understand a Faculty of Moving it self, or from its own strength▪ without a Thinking Substance. And therefore we rightly conclude, That the Faculty of Moving a Body, and Acting upon a Spirit, do belong to Intellectual Nature, and is one Mode of Think∣ing.

II. The Point confirmed by Exam∣ples setch'd from Scripture. That this Power is in Angels, seems unquesti∣onable; forasmuch as Holy Scripture doth witness, that several Bodies have been translated from one place to another by the Help of Devils or Angels. Thus we find the Prophet was Transported from one place to another by an Angel; the Body of Christ by the Devil, to the Pinnacle of the Temple; the Stone remov'd from our Saviour's Sepulcher; and other like Examples, which prove Angels to have the Power of Moving Bodies.

III. How An∣gels move Bodies. There remains only one Difficulty to be ex∣plained; How Angels, that are Immaterial, can move Bodies, seeing they impress no Quality upon them, neither do communicate ought to the Thing moved, as Bodies do.

IV. Answer. I Answer, That Angels move Bodies by their Wills, neither is there any thing else required to it. For tho' God (as shall be explained in our General Physiology) be the Universal Principle of all Mo∣tion whatsoever; yet this doth not exclude Parti∣cular Causes, that have a Power of Moving Bo∣dies, according to that degree which God hath been pleased to impart with their Wills. And tho' it be difficult to comprehend how a Spirit doth act on a Body, and move it; yet are we not therefore to make a Doubt of it, only because we are igno∣rant how it is done.

V. We meet with the same Dif∣ficulty in our selves about Mo∣tion, which we find in Angels. Indeed, if we duly weigh the Thing, we expe∣rience the same thing in our Selves: We find that our Soul moves our Animal Spirits, and directs them into the Nerves and Muscles, meerly by the Inclination of the Will it hath to excite this or the other Motion in the Body: And we experience also, That the Motion of our Spirits, Muscles, and Nerves, is consequent upon this Propension of the Will; and yet all this while our Soul doth not understand, how and after what manner our Soul, being an Immaterial thing, moves a Body; and therefore neither is it any wonder, if we do not know the manner how Angels moves Bodies: In like manner neither do we understand, how from a certain Motion of the Spirits and Blood, the Affe∣ctions of Hunger and Thirst are stirred up in us, tho' we plainly feel them of our selves. Where∣fore we are certain that Angels, being Spirits, move Bodies by their VVill, tho' the manner how, be hid from us, as being one of those things our Understandings cannot reach.

VI. Angels may Generate Bodies. Neither do Angels seem to be destitute of the Power to produce and generate some Bodies. For since Generation is performed by Motion, and that nothing else is required to Generation, but a fit and suitable adaption of Parts, according to the Con∣stitution of every thing; there is no sufficient Reason, why we should deny Angels such a Pro∣duction. For in the Generation of a Plant or Animal, no new Substance is procreated, but only the Particles, whether Sensible or Insensible, acquire a new Connexion, and are otherwise disposed with relation to their Magnitude, Motion, Rest, Figure, and Scituation; after the same manner as a House or VVatch, which are framed without the produ∣ction of any New Substance, by the fit joyning of Parts before existing. And seeing Angels have the Power of moving, agitating, and reducing Bodies into order, neither can we deny them the Power of Generating them. Besides, Angels having great knowledge of Natural Things, by the study of their Virtues and Dispositions so many Thousand years, they cannot be ignorant at what times, in what places, with what Measure the Qualities of things are to be temper'd, and what will be the product of the Mixture of such and such Particles. Besides, we see Men, who are much inferiour to the Angels, produce divers things, which before were not extant, and which would never have been so without their Industry. Wherefore we must con∣clude, that Angels will be much more able to do so.

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Book ••. Part. 3. Chap 5.

In Memoriam CAROLI S••cundi Angliae, Scotiae, Franciae, et Hiberniae Regis &c.

G Freman I••

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To the Worshipfull William Bridgeman of the Citty of West∣minster Esq one of the Clarks of their Majestyes most▪ Honourable Privy Councill &c.

This Plate is humbly Dedicated by Richard Blome

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Book 1. Part. 3. Chap. 6.

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I. Ki••. S••••lp.

To the Worshipfull S^r. William Holford of Welham in the County of Leicester Knight. descended from the Antient Family of the Holfords of Holford in Cheshire.

This Plate is humbly Dedicated by Richard Blome

VII. Magicians, by the help of Devils, produce Animals. This is prov'd, because Magicians, by the assistance of Devils, have produced some Animals, as Frogs, Serpents, Dragons, &c. So the Scriptures tell us that the Magicians of Egypt turn'd their Rods into Serpents, Exod. Chap. 7. Now that these were true Serpents appears hence, because the Scripture tells us, That the Serpent into which Aaron's Rod was turned, devoured the Serpents of the Magicians: For otherwise we must acknow∣ledge, that Moses his Miracles were meer Impo∣stures, and false Appearances.

VIII. The Reason why Man cannot pro∣duce some Animals, proceeds from the unsuitable∣ness of the Matter. If you say, That we cannot rightly argue from the Natural Perfection of Angels, that they have Power of producing Animals; since we see that Men, who by many degrees excel Mice, Gnats, &c. yet cannot produce or generate them.

I Answer, That this Impotence in Man, does not proceed from his Inability, but from the defect of Matter, proper for the procreating of such Animals. For every Body cannot be framed of every Matter, but of such only as Nature hath appointed for that purpose. For as a Stone-Cutter can do nothing without Sand and Stone, tho' he hath the Power of Squaring and Polishing them; so seeing that Man is destitute of fit Matter for the Generating of Animals, it is no wonder that he cannot produce them. Neither doth it oppose this, that divers Plants, Fruits, and Flowers, do arise from the Seeds that Man casts into the Earth: For if a Man had the Seeds of Living Creatures, and committed them to places suitable to their Nature, he would produce proportionate Animals from those Seeds. We may conclude therefore, that Angels understanding the Virtues of Herbs, Juices, Metals, Animals, and Men, may take whatsoever is required to the Composition of Bo∣dies, or Animals, and disposing the same in a fit place, produce or procreate them.

IX. Angels cannot Create. But tho' Angels may produce Material Sub∣stances, yet can they not create them, nor Spiritual things. For it implies a Contradiction, that a Creature should produce any thing out of nothing; Creation being an Operation to which nothing concurs, save only the Efficient Cause; but if an Angel could create another, this Definition would not hold good; because the produced Angel would either totally depend on the Producing Angel, or would own God also for his First Cause. If the first; we must be forc'd to admit something Inde∣pendent in the World, besides God, and so God would not be the First Cause. If the second; since this Productive Power in the Angel would be subordinate to God, the Effect would not be attri∣butable to him, but to the Primary Cause.

X. How we are to under∣stand that the Effici∣ent Cause can produce its own like. You will say, That a Perfect Efficient can pro∣duce its own like; as Fire can produce Fire, a Lion generate a Lion; and that therefore an An∣gel being more perfect than any Material Thing, can produce another Angel; not indeed by Gene∣ration, because an Angel is a Simple Being, not consisting of Parts, but by Creation.

XI. Answer. I Answer, That this Maxim of ARISTOTLE has no place in Thinking things, but only in Ma∣terial, which are subject to Corruption, whose Property it is to preserve their Species, by the multiplication of Individuals: Whereas Angels, being exempt from Corruption and Materiality, have no need to preserve their Species by Propaga∣tion.

CHAP. VI. Of the Number, Distinction, and Subordina∣nation of Angels.

I. The Num∣ber of An∣gels is very Great. 'TIs certain from Holy Writ, that there are vast multitudes of Angels, which tho' they be ••ometimes express'd by a certain number, Dan. 7. 10. Thousands of Thousands ministred unto him, and ten Thousand hundred Thousands assisted him. Revel. 5. 11. And the Number of them was, Thou∣sands of Thousands; yet they cannot be reduc'd to any determinate Number. For since Great or Little are only Comparative Terms, and no Num∣ber can be called the greatest, but in comparison with a lesser; the Multitudes of the Angels must be compared with some other Multitude, that by the Excess of either we may find out which is the greater.

II. According to some, the number of Angels far exceeds the number of Mon. Hence some are of Opinion, That the number of Angels is very great, if compar'd with the number of Men, that are, have been, or shall be; since it is not probable that God hath left such vast and magnificent Spaces without Inhabitants, except only the Empyreal Heaven: And because it seems probable to them, that the more Perfect Beings should exceed the less Perfect and Ignoble, in bulk or quantity, if they be Extended; and in Number, if Spiritual.

III. But with∣out any cogent Reason. This Argument would indeed conclude some∣thing, in case the Angels were Extended Beings, and took up place; but being Intellectual and de∣void of Matter, they cannot fill any Space. Nor is the Reason that supports this Argument of any strength: For if it were generally true, that things more Perfect must exceed the less Perfect in Number, I know no reason, but that upon the same account it might be concluded, that there must be more Gods than one; more Suns than Planets; more Pearls and Precious Stones, than Common Stones; the first of which is contrary to Faith, the second to Reason, and the third to Experience.

IV. The Opinion of the Tal∣mudists. concerning the Number of Angels. The TALMUDISTS reduce the Angels to certain Numbers, dirstributing them into several Companies or Bodies, and assigning to every one of them a set number (as it were) of Inferiours, as Subjects or Soldiers. For according to R. F. Georgi the Venetian, of the Order of St. Francis, the Talmudists distribute the Armies of the An∣gels into Mazaloth, El, Legion, Rihaton, Chirton, and Gistera. Mazaloth they say are Twelve, accord∣ing to the XII Signs of the Zodiack. El are thirty Bands or Regiments, for every one of those Twelve; and accordingly there are 360 Bands of Angels. Legion multiplies this Number of 360 by 30; whence doth arise the Number 10800. And this Number they multiply again by Thirty; which makes up Rihaton, consisting of Three Hundred and Twenty five Thousand; which multipyed by Thirty, makes Chirton, con∣sisting of Nine Millions, Seven Hundred and twenty Thousand. Which they multiply again by Thirty; the Product whereof is Gistera, consisting of Two Hundred and Ninety one Million, and Six Hundred Thousand. The Sum Total of them all being, Three Hundred and One Million, Six Hun∣dred Fifty five Thousand, One Hundred Seventy two, as appears in the subjoyned Table▪

12	12 Mazaloth.
30	360 El.
360	10800 Legion.
30	324000 Rihaton.
10800	9720000 Chirton.
30	291600000 Gistera.
324000	301655172 Banns or Regiments of Angels in all,
30
9720000
30
291600000.

Whether the Talmudists have truly assign'd this number of the Angels, cannot be decided by any evident reason: Wherefore we may conclude with St. Gregory on the 26. of Job, Humane Reason can∣not assign the Number of the Superiour Spirits: be∣cause it doth not know the Multitudes of those In∣visible Beings. And a little after, The Number of the Spirits or Citizens above can only be counted by God, but are Innumerable, as to Men.

V. All the An∣gels are not of a dif∣ferent Spe∣cies from each other, As to the Difference of Intelligences, the THO∣MISTS are of Opinion that all of them differ Specifically, and that Intellectual nature is their Genus. Their Reason is, because they make Matter the Principle of Numerical Distinction, and there∣fore suppose that all Immaterial Things must differ Specifically. But this is a mistake, forasmuch as Numerical Distinction doth not arise from matter, but from the Essence it self of every thing whereby it is Distinguisht from others. According to this Axiom, Form gives the Being to a thing, or Essence is that whereby a thing is principally known and differenc'd from others. SCOTƲS therefore calls singular Essence Haecceity. For who will say that two Modes in the same Body, or two Perceptions in the Soul, differ specifically only because they are without Matter? Besides, two Humane Souls are immaterial, their notion involving nothing besides Cogitation; and yet no Body ever asserted their Specifical Distinction: And why may not Angels as well differ only Numerically under the same Species, forasmuch as no Diversity is found in their Nature, which consists in Cogitation, nor any so great Distinction with Relation to their several Offices? For most of them have like Offices, and a common Operation. And therefore it is not to be question'd but that many of the Angels are of one Species and differ only Numerically.

VI. Nothing hinders but that there may be ma∣ny Species of Angels. Yet for all this, there may be many Species, for ought we know amongst the vast number of Angels, especially amongst those who are of a Different Order and Hierarchy. And this we shall be easily persuaded of by considering the several Quires of Angels, which seem to differ, as in their Dignity and Offices, so in their Essence also. For these Functions be∣ing proportioned to their several Natures, prove their different condition. Moreover, as the Beauty of this visible World, consists much in the Different Species of Bodily Things; so likewise we may with more reason conclude that the Invisible World is adorned and Beautified with the Diversity of Spiritual Natures. Tho' indeed this is a matter we cannot absolutely determine, whether the An∣gels differ Specifically, or only Numerically, and therefore must say with Damascenus, That he only knows this who hath Created them.

VII. The Im∣mense mul∣titude of Angels is distributed into three Hierar∣cbies. There is without Question an Order and Subor∣dination amongst the Angels, which some call a HIERARCHY: This is a Greek Word and sig∣nifies a Sacred Rule or Principality; or a company of Sacred Princes, who with some Subordination con∣stitute one Body. This Hierarchy is commonly said to be twofold, Ecclesiastical, or Heavenly; the Ecclesi∣astical consists of Prelats, Priests and Ministers of the Church; but the Heavenly Hierarchy, is the whole Multitude of Angels, which is divided into three Hierarchies, viz. the superior, which by FLUD in his Philosophy, is called EPIPHANIA, to which belong the Seraphims, Cherubins and Thrones; the middle-most, or as he will have it, EPI∣PHONOMIA, which contains Dominations, Virtues and Powers; and the Lowest or EPHIONIA, which consists of Principalities, Archangels and Angels; to all which he assigns several Offices. The First of these, because of their most pure Essence, he places before God, as his Assisting Ministers: The second he makes to preside over the Celestial Spheres, and to have the Dispensing of their Influences to the inferiour World: The Third he makes the Su∣perintendents over Sublunary things, as being Spiritual Creatures diffus'd through Bodies, and Destinated to the Quickening and Moving of them, and are therefore call'd Ministring Spirits.

VIII. The Three Hierarchies explained. But because our forementioned Doctor writes very Enigmatically, so as to stand in need of an Interpreter rather than a Reader, I shall endeavour to give a short Explication of every one of these Hierarchies. The First, Hierarchy therefore is so called from the Relation they have to God, as be∣ing, as it were, his Grandees and Honourable Prime Ministers and Officers, who being nearer to God, receive his Commands from his Mouth and impart them to Inferiors. They who are the highest in this Hierarchy are called Seraphims, that is, Burning or Flaming, from the fervour of Divine Love Burning in them; being most pure themselves, and greatly purifying others, and wholly aspiring to things that are on high. The Middle Order is that of Cherubims, so called from that Transcendent knowledg of all Divine Mysteries. The Lowest is that of Thrones, who as so many im∣movable Seats receive the Rayes of Divine Glory, and without any motion of their own, abandon themselves wholly to God.

IX. The Offices of Angels of the Second Hierarchy. Dominions, who are the first Order of the second Hierarchy, preside over those things that are to be done by Inferiour Natures, and by disposing and ordering of them, bear sway in the Government of Humane Affairs. Virtues execute with a mas∣culine and unshaken Fortitude whatsoever they are charg'd with, as Dionysius expresseth it, Hierarch. cap. 18. Being always ready and prepared to per∣form the Divine will, Those that are call'd Powers, resist Devils, and restrain their power, from setting upon Men, and from Tempting them beyond their strength.

X. The Pro∣perties of the Third Hierarchy. The Third Hierarchy also hath its particular Properties. Principalities are destinated to have the superintendence over Princes and Prelats: Arch∣angels over Kingdoms, People and Provinces; and Lastly, Angels have the care of particular Per∣sons,

and are as it were Ministers and Messengers between God and Men. Whence it appears that there are Nine Quires or Orders of Angels; Sera∣phim, Cherubim, Thrones, Dominions, Vertues, Powers, Principalities, Archangels and Angels. The Talmudists also agree in the same Number, tho they call the several Orders by other names.

CHAP. VII. Whether Angels be in a Place.

I. What Place is, and how many fold. BEfore we resolve this Question it will be ne∣cessary to Enquire what Place is, and how a thing is said to be somewhere. Place is commonly taken for that space in which things are; and it is twofold, either Internal, which is nothing but the space it self that every Body occupies, and which does not differ from its Extension, but by our manner of conceiving it, in that Extension in a space or place is consider'd in general, and as com∣mon to the Air, a Stone, a Book, &c. whereas in Bodies, that are said to be in Space, Extension is on∣ly consider'd Individually, and as Inseparable from them. Therefore as a Body consider'd in Gene∣ral consists of three Dimensions; so place is a Space Extended, according to the foresaid Dimensions; so that wheresoever there is a Body there must also of necessity be a Space or Place. External Place is the same with Internal Place, save only in that it denotes over and above the Situation and Order it keeps amongst other Bodies; and is properly nothing else but the surface of a Body, that sur∣rounds another Body, and which with respect to the Body it surrounds, is no more than a Mode, since it cannot be understood without the Conception of a Body.

II. Angels are not in a Place. These things being premis'd, I answer to the Question, that Angels and all Spiritual Substances have no place, neither Internal nor External. Be∣cause to be in a Place is the Affection of a Body, and therefore Angels being Incorporeal, and with∣out any Extension, they cannot take up any place; and if they fill no Space, what Situation or Order can they have as to other Bodies? Wherefore Spi∣ritual things can no more be said to be in a place, than they can be said to be of such a Colour, Taste or Smell, which denote Bodily Modes. So that to say that a Thinking Substance can become mensu∣rate to a Space, is the same as if one should assert it to be material.

III. How we are to Under∣stand that common saying, that Every thing that is, is some∣where. You will say, if Angels be not contained in any place, then they must be nowhere, which is con∣trary to that Axiom of Philosophy, that Whatsoever is, is somewhere; and that whatsoever is no∣where doth not exist at all: But Angels do exist, therefore they must be in some place.

IV. Answer. I answer, if by Nowhere you understand no Space Measurable by Longitude, Latitude, and Profundity, it may be admitted that Intelligences in this sense are nowhere, as being devoid of all Dimensions. But if by nowhere you mean, that Immaterial Beings do not exist at all, this cannot be admitted, forasmuch as in this sense they are somewhere, that is, they do exist. For it is not necessary that every thing that exists should be comprehended in some Space, this being only pro∣per to Extended Beings or Bodies. Yea, even the whole Universe, containing the Infinite Expansion of all things, is not comprehended in any Place, but is every where, that is, we can imagin nothing that doth enclose and surround it. And therefore the Category Ubt is only Attributable to the par∣ticular Bodies of which the Universe doth consist, not to the Universe it self.

V. Angels be∣ing without Extension, cannot be said to be in a Place. Forasmuch therefore, as the Angels are destitute of all Extension, and do not concur as Parts to the Construction of the Visible World, as particu∣lar Bodies do, therefore neither can they be said to be somewhere, that is, to take up some Place. For we are to avoid the perverse Custom of Com∣mon Philosophers, who apprehend all things after a Bodily manner; by Attributing some kind of Extension unto them. And yet nothing appears more clearly to our Mind, than that Cogitation, which Constitutes the Nature of an Intellectual Be∣ing, is devoid of all Extension, and hath no com∣merce at all with Matter. Forasmuch therefore as Space in its Conception Involves Extension, it is evident that it cannot be Attributed to Spirits.

VI. How An∣gels can be said not to be some∣where, see∣ing they are Finite. If you urge further, that Angels are limited Be∣ings, which cannot be present to all places; and that which is not every where, is comprehended in some Space, and answers to the Determinate part of the Divine Immensity; and that therefore the Angels are in some certain place.

VII. Answer. I answer, that this Argument is true in one Sense, and false in another. It is true as to the First Part, that Angels are Finite Beings, as to their Essence and Operation, seeing that they are Creatures, that depend on their Creator both as to their Conserva∣tion and Production. Yet can they not be said to be finite as to Quantity, because they are devoid of all Extension, and in that regard are neither Finite nor Infinite, and neither take up all places, nor are shut up in one certain place, forasmuch as to be Extended, and to be in a place, are one and the same thing.

VIII. How the Angels are contained in the Divine Immensity. It is true also, as to the Second Part, that the An∣gels, as all other Creatures, are contained in Gods Immensity; because his Immensity is nothing else, but his Omnipotence, by which he is present to all his Creatures, Producing and Preserving them, as has been explain'd at large in the foregoing part. So that this Omnipresence in God is nothing else but an Extrinsecal Denomination springing from Gods Operation, which he works in all Created Things. But it is false that the Angels answer to any part of the Divine Immensity, if the Divine Immen∣sity be conceived under the notion of Infinite Exten∣sion, including an Infinite Quantity of real or Vir∣tual Parts: for seeing God is most Simple and free from all manner of Extension, he cannot be Co∣extended to the many Parts of the World, nor fill any real or Imaginary Spaces.

IX. The Angels are said to be some∣where by their Ope∣ration only. Forasmuch therefore as Angels do take up no places, and cannot be said with respect to their Sub∣stance to be Here, There, or Every Where; it remains that their presence is only determinable by their Operations. And this seems to follow from the Nature of an Intellectual Creature. For seeing that the Angels are Active Beings, and that the life of Active Existency consists in Operation, we can only say that they are there, where they Ope∣rate, viz. in a Body, or about a Body. For since things are said to be somewhere according to their own Proper Nature, Matter being an Unactive Lumpish thing, is Passively Constituted in a Place

according to its Length, Breadth, and Depth: whereas a Spirit is said to be somewhat Actively, viz. by that force and Efficacy, whereby it go∣verns and moves the Body, and carries it from one Place to another; and so is said to be present to that Body in which, and about which it immediately works.

X. The Soul by its Ope∣ration is present to the Body. Accordingly in the Fifth Part of this Institution it will be declar'd that the Soul of Man is peculiarly present to the Conarion or Glandula Pinealis, Situate in the midst of the Brain; forasmuch as it Ope∣rates, and immediately exerts its Powers in the same. In like manner the Divine Immensity is de∣duced from his Operation about this World, so that before this Operation he could not be stiled Immense, no more than he could be called Creator, before ever he had Created any thing: Forasmuch as, according to what hath been said before, Immen∣sity denotes only a respect between Created Things, and Gods Operation about them. And upon this account it is that when we pray to God, we assign his proper place in Heaven, because he there exerts his most wonderful Operations, and more Efficaci∣ously manifests his Power.

CHAP. VIII. How Speech is attributable to Angels?

I. Speech is twofold. NOtwithstanding that Angels are simple Beings, and do not consist of Soul and Body; yet most Metaphysicians Attribute Speech to them, whereby they are capable of conversing with one another. For that is not only call'd Speech, which is performed by the outward Organs of the Body, but also that inward speaking of the Mind, whereby it thinks or perceives; according to that Expression of the XIV. Psalm. The Fool hath said in his Heart, &c. and suitable to that way of speaking we so frequently use, when we say to others What saith your Heart to this or that? And of this man∣ner of Speech Divines are to be understood, when they enquire whether Angels Speak, and make known their Conceptions to one another.

II. 'Tis not ne∣cessary that Angels should speak to one another. This Question may be resolv'd from the Third Chapter; for seeing that Angels penetrate each o∣thers Thoughts, and Voluntary Determinations, they do not seem to need Speech, because this is on∣ly requisit for Communication, and mutual Society. For there are four things required to Speech. First, that it be free, according to the will of the Speaker. Secondly, That it be discovered only according to his intent and likeing; so as to reveal secrets to those to whom it is directed, and conceal them from others tho' present. Thirdly, that the Speaker be able to excite him whom he is about to speak to, tho' he may be busied about other thoughts. Fourth∣ly, That he that hears may know from whom the Speech procceds.

III. Angels cannot speak ac∣cording to these Con∣ditions of Speech. But how shall the Speech of Angels be Free▪ when their thoughts are always open to others? and seeing it is not in their Power to conceal their thoughts from others? How will they be able to chuse their Auditors, so as not to open their Secrets, but to whom they please, since it is not in their Power to hide them, and that their Perceptions are as Natural as their Substance? Moreover how will they be able to excite their Auditors to the under∣standing of what they have to say, since they have nothing new to manifest to them? Lastly, how shall the Auditor know him that speaks to him, and Distinguish him from others, if he be not call'd upon, and if from his knowledg nothing accrue to him? Wherefore we must conclud•• that An∣gels do not discourse together after the manner of Men; but that they so understand each others Conceptions, as that nothing is hid from them. Whence Divines tell us that the Language of Angels is their Understanding.

IV. Some Scrip∣tures ex∣plained which at∣tribute Speech 〈◊〉〈◊〉 Angels. Neither is it any contradiction to this, what the Scripture mentions of the Discourse and Speech of Angels, as that of the 7th of the Revelation, where an Angel is said to call with a loud Voice to the four Angels; and in the 6th of Isaiah tis said that the Seraphims cried one to the other and said, &c. And the Apostle saith in the 13 Chapter of the first Epistle to the Corinthians, If I speak with the Tongues of Men and Angels, &c. because the Speeches here spoken of are Visionary and only seem'd to be utter'd by the Angels. For Spirit▪ do not discourse together by an outward Voice for∣med in the Air; neither do they discover their thoughts as we do by any outward Organs. There∣fore these Speeches were seemingly heard by the Prophets, for their Illumination, and that Posterity Reading their Writings, might be acquainted with those Mysteries, and be assur'd of them by their Testimony. As to that Expression of the Apostle, who Attributes Tongues to Angels, this must not be understood of those Internal Speeches which An∣gels use amongst themselves; but of those which An∣gels in former times used amongst Men, to manifest their Conceptions unto them, which tho' they were known and understood by Believers, yet served only to strike Unbelievers with Wonder, and Astonishment. And that this is the Genuine Sense of the Apostle in this place, appears from the Words immediately following, and have not Cha∣rity, I am become as sounding Brass, or a Tinkling Cymbal; which is only applicable to outward Speech∣es, that is, to Sounds and Voices utter'd by Bodily Or∣gans, which we know cannot be fram'd by Angels.

V. The Man∣ner how the Angels speak is in∣explicable. Neither indeed can it be shewed, how Angels Speak or Discourse, since it may be question'd whe∣ther the signs wherewith they express their Thoughts be Spiritual or Corporeal. And again, whether those Signs be Natural, or Voluntary. Whether all Angels make use of the same Signs, or every one of them have Signs peculiar to themselves. How it comes to pass, that when one Angel speaks, all the rest (without any difference) do not hear his Speech? By what Artifice their Communication may be hindred? Whether against their Will they perceive the Speeches of others; or whether their Consent be required to the perception of them? Whether Angels can reveal their Thoughts to some, and hide them from and impose them upon others? Which things, and many other such like, cannot be attributed to these Heavenly Spirits, and therefore prove their Conversation to be diffe∣rent from ours.

VI. Superior Angels in∣form the Inferiour of things unknown to them. It remains therefore, if Speech be attributable to Angels, that the same only belongs to Superiour Angels, with respect to such as are Inferiour: For seeing that Speech is the manifestation of some∣thing unknown, if any New thing be discovered to them, it must proceed from the Superiour Angels. Wherefore Divines admit Illumination, which is a kind of Speech, to be amongst Angels, whereby

they reveal unknown Truths, received from God to one another. And accordingly DAMASCE∣NUS tells us in his Second Book of Faith, Chap. 3. It is evident that all the superiour and higher Angels, do impart their Light and Knowledge to the Inferiour. So that a more excellent Angel is as a Light to those that are under him, to illumi∣nate them, and communicate new Knowledge to them.

VII. Sometimes this Order is changed. But tho' this manner of Illumination be the most ordinary and best agreeing with the Angelical Orders; yet it is not necessary that it should always be after the same way: For without doubt God may manifest a Mystery to some Inferiour Angel, which by him may afterwards be communicated to the Superiour; and accordingly some think it probable, that God communicated his purpose of being Incarnate, only to the Archangel GABRIEL, who was to carry the Message of it to the Blessed Virgin; notwithstanding that ••e belonged to the Inferiour Hierarchy. But according to the ordi∣nary course, the Superiour Angels Speak, and the Inferiour Hear and Listen; the former, as DIO∣NYSIUS tells us, being the Guides and Teachers of the latter.

CHAP. IX. How Angels assume Bodies, and what Actions they exert in them.

I. Appariti∣ons of An∣gels bave been very frequent. IT cannot be question'd, but that Angels and Devils do really appear, and take up Bodies to make themselves Visible; this being a thing abun∣dantly confirm'd by Profane and Sacred History. Thus the Devil, in the appearance of a Serpent, Tempted Eve, Gen. 3. Three Angels appeared to Abraham, Gen. 18. Two Angels came to Sodom, Gen. 19. The Angel Gabriel appeared to the Blessed Virgin, and brought her the Message of the Divine Incarnation. Neither can these Ap∣paritions be ascribed to the Power of Imagination, or some Melancholy Humour, forasmuch as these Bodies can be felt, and manifest themselves by Cor∣poreal qualities. Seeing therefore we cannot doubt of the Truth of these Bodies, it remains only to enquire, what kind of Bodies are fit for this use, and what Actions Angels exert in them.

II. What kind of Bodies Angels do assume. As to the first of these Enquiries, it seems pro∣bable that the Angels chiefly assume Aery Bodies, which they form by their own Power, and adapt them to their Intention; so as that from the Diffe∣rent Disposition of the Parts, Variety of Colours do arise, and the Figure of a Man or Beast be re∣presented to the Beholder. For these Bodies having real Extension, and being variously terminated, may according to the various Reflexion or Refracti∣on of Light appear of another Figure, Situation and Bulk, than indeed they are. In this manner, the Devil, according to the Relation of William of Paris in his last part of the Universe, deluded a Soul∣dier, by assuming the Dead Carkase of a Beast, who supposing himself to have enjoyed a Beautiful Young Woman, found himself, in the embraces of a loathsome rotten Carrion: Which sort of Delusi∣ons are peculiar to Devils, who Understanding the Nature of Bodies, and being skill'd in Perspectives, can so order the matter, as to make things appear quite otherwise than they are.

III. Angels can appear without Bodies. Tho' this be the receiv'd Opinion amongst Di∣vines, that Angels and Devils can assume true Bodies in order to their appearing to Men; yet I do not see but that they may visibly shew themselves without the taking up of Bodies. For seeing Bodily things, as MAGNANUS tells us in his Philosophy of Nature Cap. 33. have no other Power of Acting, than that of moving or resisting Local Motion, it will follow, that they appear to our Senses either by the Motions they impress upon them, or by their resisting of other Motions. Wherefore since we understand that a Spirit can exert all those Mo∣tions on our Senses which any Bodily Substance can, and likewise resist other Motion as well as any Body whatsoever; we may likewise conceive how a Spirit may be perceived by our Senses under the Corporeal Form of that Body, whose Manner and Measure of Motion, or Resistance of Motion, he shall purpose to imitate. Wherefore an Angel in Order to his appearing will not need to make him∣self a Body of such a Colour, Figure and other Qua∣lities, as he intends to appear with; but it will be sufficient, if he only Refract and Reflect the Light in such a Manner and Measure, as that Body would, in whose shape he desires to appear.

IV. How an Angel can make, a sound to be heard. In like Manner when an Angel has a mind to make himself heard, it will be sufficient, if he only so beat and agitate the Air, as that Sounding Body would do whose Sound or Voice he designs to imi∣tate. For by this means the Agitated Air, will communicate the Motion it hath receiv'd from the Spirit to the Drum of the Ear; and consequently will perceive a Sound like to that which the Body would have caused. And by this means an Angel or Soul may at pleasure appear to one Person, and hide himself from another, which would be impossible for them to do, after having assum'd an Aerial Body; because such a Body would indifferently ap∣pear to all.

V. Supposing Angels to assume Bodies, what they do with them, and work in them. But forasmuch as both Angels and Devils do sometimes assume true Bodies, as hath been shewn from Holy Scripture, we are next to enquire how they are present to these Bodies, and what they Work in them.

VI. Angels are not so inti∣mately joyn'd to the Bodies they assume, as Souls are to their Bodies▪ Angels are not in Bodies after the same Manner as Souls are, so as that the Motions of the assumed Body and Spirits should follow the Voluntary De∣terminations of the Angels, and that the Angels also should be affected by the Bodies assumed. For herein doth the Union of Spiritual and Bodily Things consist, as shall be shewed in the ninth part of this Institution. Because it is one thing for a Spirit to be present to a Material thing, and another to be united to the same: Whenever a Spirit is joyned to a thing, he is also present with it; but not on the contrary; for a Spirit may be present with a thing and yet not be united to it. Now that conjunction which is between an Angel and his assumed Body, is not much unlike that, whereby the Master of a Ship is present to his Vessel, a Coach-man to his Coach, and a Rider to his Horse. For as the Master of a Ship may leave it, and return to it again at his pleasure; so the Angels may when they please quit their assumed Bodies, and remove into others; which they could not do, in case they were substantially united to them, as Souls are to the Bodies they animate. And as many Pilots may be in the same Ship, so more Angels or Devils than one may be in the same Body▪ as appears from the

Gospel; but many Souls cannot be joyned to the same Body. The Soul is frequently against its Will united to a Body, and cannot at pleasure be separa∣ted from it, whereas an Angel is never unwillingly join'd with the Body it assumes. We conclude therefore that Angels are only accidentally, and as assisting Forms join'd to the Bodies they assume.

VII. Angels exert no Vi∣tal Actions in Bodies. From what hath been said, it is evident what Angels can perform in the Bodies they take up, and what Actions they exert in them; for it is ma∣nifest that they can produce no Vital Operations in them; for tho' they be willing to Eat or Drink, yet are they never troubled with Hunger or Thirst; and tho' they really Eat and Drink, yet have they no Sense of it; and the like may be said of other Corporeal pleasures, which no more affect the Minds of Angels, than that of Eating or Drink∣ing. For all these suppose the union of a Spirit with a Body; and do not so much belong to the Mind as to the Body. For he who resolves for the Love of God to abstain from Eating, hath no will to Eat, because he is otherwise determin'd; and yet frequently feels the gnawing of his Sto∣mach, and dryness of his Throat, and a natural desire to Eat and Drink. And in like Manner Venereal pleasure belongs to the Animal and sen∣sitive life we have here, but not to the life we shall enjoy hereafter: for in the Resurrection, as the Scripture saith, Mankind shall be like the Angels, in Heaven and neither Marry, nor be given in Marriage. Matth. 22. 30.

VIII. Devils can∣not ge∣nerate. Whence it appears, that it is altogether irrational what some assert, that MERLIN was begot by a Spirit; that the People called HUNNI were begotten by Satyres on the Bodies of Gothick Witches; or that CORCOTON a Daemon in His∣paniola, was us'd to beget on the Bodies of Women, Births in the shape of Men with Horns on their Heads. These and such like Stories I take to be meer Fables: For seeing that Devils are immate∣rial, they can neither yield any Matter fit for that purpose of themselves, nor take it from any other Body, forasmuch as it is a part of the Living Body, and the remainder of the best concocted Aliment.

CHAP. X. Whether there be any Order amongst the Devils; and what kind of Order that is.

I. Since An∣gels have different Offices, there must be some order amongst them. FOrasmuch as the Devils are deputed to different Works, and according to TRITHEMIUS his Opinion, are sent abroad into divers parts of the World, they must of necessity observe some Or∣der, and somewhat imitate the Government that is amongst the Angels of Light. For seeing they perform various Offices, and inhabit the Fire, Air, and Earth, as also the Waters and Bowels of the Earth, and that in perpetual Darkness; it does not appear how they could be kept to their several Tasks and Duties, if there were not some depen∣dence between them, and if they did not derive their Power from one Head. Wherefore, LUCI∣FER in Holy Writ is called the Devil, because he is the Prince of all the Devils: And accordingly when the Pharisees told our Saviour that he cast out Devils by Beelzebub the Prince of Devils; he replies: If Satan be divided against himself how shall his Kingdom stand? By which Words Christ himself supposeth that there is a Primacy, and con∣sequently a Government amongst Devils.

II. The Power that An∣gels have, is not pro∣portion'd to their Per∣fection. The only difficulty here is to explain wherein the mutual subjection of the Devils is founded. Some fix it in the different Perfection of Devils, as supposing them to be endued with Power, ac∣cording to the Proportion of their Dignity. But this seems to be said without sufficient ground; for there seems to be no Connexion between Natural Perfection, and Command or Moral Praeeminence, except that the one should necessarily follow from the other; or that one should be the Rule of Man∣ners; neither of which can have place in the De∣vils; for otherwise an Inferiour Angel would have as many Commanders and Rulers, as there are Angels more perfect than himself, which would be a most miserable State of Slavery, and Incompara∣bly worse than any other.

III. The Com∣monwealth of Devils is establisht by their mutual con∣sent. It seems more Rational to conclude that the Form of their Commonwealth, hath proceeded from themselves, and been established by their mutual consent. For tho' the Devils be exceeding Proud, and each of them hath Ambition enough to aspire to be Governour in chief; yet because they are full of hatred against God and the Envy they bear to Mankind, they suppose they can take no better way to Rob God of his Honour and to destroy the Souls of Men, than by mutually agreeing to sub∣mit themselves to a Government setled by Laws. Wherefore the Devils chose Lucifer the first Au∣thor of the Rebellion, to be their Prince, as Rob∣bers us'd to do, who having join'd themselves to∣gether, choose one from amongst themselves to be their Captain.

IV. The Devils are divi∣ded into Nine Or∣ders, like the Angels. But what kind of Government the Devils have amongst themselves, is not easily Determinable, ex∣cept we assent to them who divide the Devils into three Hierarchies and nine Quires, like the Angels. For so CORNELIUS AGRIPPA in his third Book of Occult Philosophy tells us, that there are Divines, who distribute the Devils into Nine Ranks, as standing in Opposition to the Nine An∣gelical Orders. Whose Opinion he follows and ranks them so himself.

V. The First Order of Devils. The First Order of Devils according to Agrippa, are the PSEUDOTHEI, or False Gods, who Usur∣ping the name of God, presume to be worshipt like God, and to have Sacrifices, and Adorations made to them; like that Devil, who said to Christ, All these things will I give thee, if thou wilt fall down and Worship me, shewing him all the King∣doms of the Earth. And the Prince of these is he who said, I will ascend above the height of the Clouds, and will be like the most High; and who is therefore called Beelzebub, that is, the old God.

VI. The Second Order. The Second Order are the Lying Spirits, such as he was that entred the Prophets of Ahab, and was a Lying Spirit in their Mouths. And the Prince of these is the Serpant PYTHON, from whence Apollo is called Pythius, and that Woman Pythonissa, 1 Sam. 28. as also that Other in the Acts of the Apostles, Chap. 16. This sort of Devils make it their business to delude Men by Ambiguous or false Oracles, Divinations, and Predictions.

VII. The Third Order. The Third Order of them are Vessels of Iniquity which are also called Vessels of Wrath. These are the Inventers of all Wicked Arts; such as was the

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Devil THEATUS mention'd by Plato, who taught Men to Game and Play at Dice; for from these all Crimes and Wickedness do proceed, accord∣ing to that of Jacob, Gen. 49. 5. where detesting the cruel Massacre committed by his Sons Simeon and Levi upon the Sichemites, he saith, Vessels of Iniquity are in their Habitation: O my Soul come not thou into their Secrets, &c. The Psalmist calls them The Vessels of Death; Isaiah, the Vessels of Fury; Jeremy the Vessels of Wrath, and Ezekiel the Vessels of Murther and Destruction. Their Prince is BELIAL, which signifies without a Yoke or Disobedient, and is mentioned by St. Paul 11. Cor. 6. 15. where he saith, What Concord hath Christ with Belial?

VIII. The Fourth Order. Those of the Fourth Order are called Avengers of Wickedness, whose Prince is ASMODEUS, the Executioner of Justice.

IX. The Fifth Order. The Devils next to these are Juglers, so called, because they imitate Miracles, and assist Magicians and Witches, seducing the People by their seeming Miracles, as the Serpent seduced Eve. And their Prince is SATAN, of whom it is written in the Revelation, that he deceives the whole world, work∣ing great Miracles, and causing Fire to come down from Heaven in the sight of Men, and deceiving the Inhabitants of the Earth, by the wonders he doth.

X. The Sixth Order. The Sixth Order are those that are called the Powers of the Air; these are very busie in Thunder and Lightning; they corrupt the Air, and cause the Plague; and of this Number were those, of whom the Revelation mentions, that it was given to them to hurt the Earth and the Sea. And their Prince is MERIZIM. This is the Noon-Devil, the Burning Spirit, and the Devil that rageth at Noon; whom St. Paul in his Fpistle to the Ephe∣sians calls The Prince of the Powers of the Air, the Spirit that Works in the Children of Disobedience.

XI. The Seventh Order. The Seventh Rank or Order is that of Furies, the sowers of mischief and Dissension, of Wars and Devastations; whose Prince in the Revelation is called APOLLYON, and in Hebrew Abaddon, that is, the Destroyer.

XII. The Eighth Order. In the eighth Order are Accusers, whose Prince is called ASTAROTH, that is, a Spie; and in Greek Diabolus, that is to say a Slanderer; who in the Revelation is called the Accuser of the Bre∣thren, who accuseth them before the Face of God, day and night.

XIII. The Ninth Order. The last Order of Devils are those that are called Tempters, or Lyers in wait, who do accompany Men continually to tempt them to Evil, and are therefore called Bad Angels. Their Prince is MAMMON, that is, Lust or Concupiscense.

XIV. This Ordi∣nation of the Devils is not to be respected. And tho' this Ordination of the Devils be no where else to be found but in Agrippa, yet is it not therefore to be the less esteemed, seeing that it imitates the Orders of the Good Angels, and is derived and descends from Lucifer the Prince of the Apostate Spirits: So that as God hath his An∣gels, so Lucifer hath his Devils.

CHAP. XI. Of the Care of Angels about Mankind, and the things here below.

I. There is a twofold care of An∣gels. IT is manifest that God makes use of the Mi∣nistry of Angels, in the Ordering of things below; and there seems to be a twofold care in them; the one General, whereby they are con∣cernd for the whole World; the other particular, whereby they watch over particular Men. Where∣fore NAZIANZEN in his 6th. Poem writes thus concerning them.

Some with most Awful looks surround the Throne, Ready and Girt t'obey the Holy one: Others support the World, and lend their Aid To all the Several Creatures God hath made. Their Care is diverse, as are Gods Commands, These govern Men, and Those Cities and Lands.

II. The Opinion of the An∣cients con∣cerning the Guardian∣ship of An∣gels. Accordingly the Ancients tell us of Universal Angels, every one of which did preside over a whole Nation, and were called the Angels or Genius of such or such a Nation: And of Particu∣lar Angels that are singly appointed to take care of this or the other particular Person, and are more particularly called Genii, because they super∣intend the Generation of particular Persons, and as soon as they are born do inseparably assist them. Such an Angel as this is called by Epictetus a Keeper, Particular Overseer, a Domestick Spie, a Pro∣per Curator, an intimate Cognitor, a Continual Obser∣vator, an Individual Arbiter, an Inseparable Wit∣ness, a Reprover of Vice, and an Approver of Virtue. O ye Men (saith he in Arrian) take it for granted, that every one of us is committed to the care of a certain deligent and worthy Keeper: When∣soever therefore you shall have shut your Doors upon you, and shut out the Light from you, take heeed you do not conceit your selves to be alone; for most certain it is you are not so; for God is with you; and so likewise is your good Angel.

III. The same confirm'd by Christi∣ans. What the Ancients called Genii, the same the Christians call Angels, and do own both their General and special Guardianship. For all Chri∣stians hold it for an undoubted Truth, that they have Angels deputed by God to be their Keepers and Companions, to inspect their Actions, to divert Mischief from them, and to take care for their Fu∣ture Bliss and Happiness. For thus much may be deduced from the Offices of Angels, who, as the Apostle tells us, are Ministring Spirits, whose duty chiefly it is to put by the Devils Snares, to exercise Mens Minds to Virtue, to raise up such as are fallen, to suggest good advice, and to present their Prayers and Wishes to Almighty God. Indeed for this very cause they are called Angels, as being a kind of Messengers betwixt God and Men, whom they are to direct as School▪masters and Pastors.

IV. The Ange∣lical care is deducible from the Providence of God. In this Angelical superintendency, the Provi∣dence of God most clearly appears, forasmuch as he governs and rules these things here below, by Superiour Powers, and Administers changeable things, by such as are Spiritual and unchangeable. For as by the Prudence and Forecast of a Good Em∣perour (saith Chrysostom) all Cities, Towns and Castles, are furnisht with sufficient Garrisons a∣gainst any Hostile Invasion, and all places so pro∣vided with Arms, that they may not stand in fear to be laid waste by a Barbarous Incursion: In like manner God, because the Devils with Barba∣rous and cruel minds are always hovering about us to overthrow our peace and happiness, appoints for our Safeguard the Hosts of his Angels, that by their presence, the stout boldness of the Devils may be represt, and the Grace of Peace vouchsafed to us. For Angels are, as it were, the Protectors

of Men, specially deputed by God for their Safety: Not as if God were unable to save them; but as a King, who orders his faithful Officers to crush the Design of his barbarous Enemies, and to Chastize the Insolence of his Subjects.

V. The same confirmed by Scrip∣ture. Scripture also confirms the same to us: Do not despise one of these Little ones (saith our Saviour,) for their Angels continually behold the Face of my Father which is in Heaven. Wherefore it nearly concerns us always to continue in the Fear of God, as being certain that we have God's Angels about us, who observe all our Thoughts and Acti∣ons: And whenever we do that which is good, we cause great Joy to our Angels; whereas, if we do Wickedly, we drive them with grief away from us, and make way for the Devils to come to deceive and ensnare us.

VI. The Effect of the Guardian∣ship of Angels. We see therefore that the Assistance of Angels is of great advantage to Men, by procuring them much Good, and by diverting many Evils both from their Souls and Bodies. They greatly assist our Minds, by enlightning our Understanding to perceive Truth, and by exciting our Will to the exercise of Vertue, and to embrace the Good that is offered to us: They also put by many Evils which threaten our Bodies, whether from Natural Causes, or from Free Agents, as from Men that are our Enemies, and from Devils; and prevent them from hurting those, whose Safety they take to heart. Sometimes also they send Sickness and Adversity, to correct Mens Vices, and thereby to reduce them to a sober and sound Mind. Yea, and sometimes may inflict Death also, and that in great Kindness; forasmuch as it may be very pro∣fitable and necessary for some to be taken out of the World, lest being overcome by the Vanities and Lusts of this World, they should run them∣selves into Perdition.

VII. The Super∣intendence of Angels, extends it∣self also to Countries and Cities. As there are Special Angels consigned to the Guardianship of Men, so there are others who have care of Cities and Countries committed to them, who, as so many Presidents, or Lords Lieutenants, do watch over them for their Good. And as a whole Nation doth in Dignity far exceed every particular Member of it; so do the Angels, that preside over a whole People, excel those who have the Care only of some particular Per∣son. Now that Nations have their Guardian-Angels alotted them, is most evident from Scrip∣ture, Deut. 32. 8. When the Most High divided to the Nations their Inheritance, when he separated the Sons of Adam, he set the Bounds of the People according to the number of his Angels, as the Septuagint expresseth it. Wherefore the An∣cient Fathers believed, that the Archangels had the Care committed to them of the Government of the Universal Church. Thus we read that MICHAEL fought with the Dragon, stood up for the defence of the People of Israel, is the Provost of the Church, and assists particular Angels. What is more clear in Scripture, than that GABRIEL was sent with a Message to the Blessed Virgin, about the Salvation of Mankind? and that RAPHAEL was sent to Succour Israel, and to exhort them to the Fear of God? All which are evident Testimonies of the Publick Ministry and Administration of Angels.