CHAP. VII.
Plato's nine orders of spirits and angels, D••onysius his division thereof not much differing from the same, all disproved by learn∣ed Divines.
PLato proposeth or setteth forth nine severall orders of spirits, besides the spirits and soules of men. The first spirit is God that commandeth all the residue; the second are those that are called Idiae, which give all things to all men; the third are the soules of heavenly bodies which are mortall; the fourth are angels; the fift archangels; the sixt are divels, who are ministers to infernall powers, as angels are to supernall; the seventh are half Gods; the eight are principalities; the ninth are princes. From which division Dionysius doth not much swarve,* 1.1 saving that he dealeth (as he saith) only with good spirits, whom he likewise divideth into nine parts or offices. The first he calleth Seraphim, the second cherubim, the third thrones, the fourth dominations, the fift vertues, the sixt powers, the seventh principalities, the eight archangels, the ninth and inferiour sort hee calleth angels.* 1.2 Howbeit, some of these (in my thinking) are evill spirits; or else Paul gave us evill counsell, when he willed us to fight against principalities, and powers, and all spirituall wicked∣nesse.
But Dionysius in that place goeth further,* 1.3 impropriating to every coun∣try, and almost to every person of any accompt, a peculiar angell; as to Iewry, he assigneth Michael; to Adam, Razael; to Abraham, Zekiel; to Isaack, Raphael; to Iacob, Peliel; to Moses, Metraton, &c. But in these discourses be either followed his owne imaginations and conceipts, or else the corruptions of that age. Neverthelesse, I had rather confute him by M. Calvine, and my kinsman M. Deering, than by my selfe, or