A display of heraldrie

SECTION III. CHAP. I.

HAving performed the task w••ich our proposed Order imposed on us, touching Proper Ch••rges, together with their making, and divers manner of Bearing: the same orderly Progression now calleth us to the handling of common charges, mentioned in the second member of the same distribution. By Common charges I mean all such other charges hereafter following as are not hitherto handled.

Whether they be

• ...Naturall,
• ...Artificiall.

Things Naturall (according to Philosophers) are Essences by themselvs subsisting. Res naturalis est essentia per se subsistens. Manifold, and in man∣ner infinite are these things Naturall, as Zanchius noteth, saying, Multae sunt, & prope infinitae, non ••am res, quam rerum species, in Coelis, in Aere, in Terris, in Aquis: therefore it is not to be expected, that I should in exemplifying of them, pass through all the particulars of them; but onely touch super∣ficially some of their chiefest, selected out of that innumerable variety, whereby I may manifest in what rankes, and under what heads, each pecu∣liar thing must be bestowed, according to their severall kinds, and so re∣deem them from all former confused mixture.

Of things Naturall, some are

• ...Formall,
• ...Materiall.

The formal Nature is most simple and pure, and consisteth of the propri∣ety of its own form, without any body at all: of which sort are Spirits, which (according to Scribonius) are Essentiae formatae rationales & immorta∣les, Essences perfectly formed, reasonable and immortall: I say, perfectly formed, to distinguish them from the soules of men, whose forming is not perfect in it selfe, but is for the informing and perfecting of the body and the whole Man.

Amongst such Formes are numbred

• ...Angels,
• ...Cherubims.

Angels (in the opinion of most men) are incorporeal essences of a spiritual Nature, void of all materiall substance▪ Angelus in Latine, is the same that Nuntius is, that is to say, a Messenger; and the same is a name of Office, and not of Nature, as S. Augustine noteth upon Psalme 104. saying, Quaeris nomen hujus naturae? Spiritus est. Quaeris officium? Angelus est. Will you know the nature of it? It is a Spirit. Will you know the office of it? It is an Angell or Messenger. The like may we finde (saith he) in man: Nomen naturae Ho∣mo, officij Miles: nomen naturae Vir, officij Praetor: To be a man, is a name of nature; to be a Souldier or Pretor, is a name of office. Angels are M ssengers, by whom God hath manifested his will and power to his Elect in Christ Iesus: In which respect also, the Ministers of God are called in Scriptures Gods An∣gels, and therefore to be honoured as his Embassadours and Messengers; and

their doctrine is Evangelium, the good Angelicall Message of life eternall with the Angels in Heaven.

All Angels are of like sprituall substance, of like intelligent facultie, of like will and choice; In fine all of them created a like good, and in nature perfect. Neverthelesse, as all men by nature and naturall dignity are alike, but by accident some of them are of more esteeme and worthinesse than others: So it is also with Angels, inasmuch as some of them (if we give cre∣dit to Philosophers) are appointed to attend the motion of the Heavens, others to expresse the rage of Devils, as appeareth Iob 8. Others have charge of preservation of Kingdomes, and to keepe under the rage of Ty∣rants, as is manifest Daniel 20. Some have charge of some particular Church, others of Apostles and Pastours, and others of private persons, Psal. 91. And all of them are by Scripture said to be Ministring Spirits.

Of this diversitie of functions, and severall administrations, it is thought (because some of these offices are of higher imployment than others are) that some of them are simply called Angels, some Archangles, some Vertues, some Dominations, as Saint Hierome expresly sheweth.

And albeit these heavenly Spirits be in their owne nature void of all corpo∣real or material substance, yet is it certain, when it pleased God so to im∣ploy them, they had assumpted bodies for the time, to the end they might the more effectually accomplish the service that God had injoyned them. Such bodies had the three Angels that appeared to Abraham, Gen. 18. Such bodies also had the two Angels that came unto Lot, Genes. 19. And as God gave them bodies for that time, so did he give them also the faculties an∣swerable to such bodies: viz. to walke, talk, eate, drink, and such like. These bodies and bodily faculties were given them, to the end they might more familiarly converse and discourse with the godly, to whom they were sent, and the better perform the charge injoyned them, insomuch as they did unfainedly eate and drink, as Zanchius noteth; whereby they did the better conceal their proper nature, untill such time as they should make known unto men what they were indeed. Hereupon it seemeth the An∣cients of forepassed ages have used the bearing of Angels in Coat-Armours, according to those bodily shapes and habits wherein they appeared unto men, as in example.

[illustration] blazon or coat of arms

The Field is Jupiter, an Angell volant in bend, poin∣ting to the Heavens with his right hand, and with his left to the Earth, habited in a Roabe close girt, Sol: having an escrole issuing from his mouth, containing these four Letters: G. I. E. D. The Letters do signi∣fie the words uttered by the multitude of heavenly Souldiers that did accompany the Angell which brought unto the Shepheards the most joyfull tidings of the birth of our biessed Saviour Jesus Christ, praising God, and saying, Gloria in excelsis Deo, & in terra pax: Glory to God on high, and on earth peace. This Coat may well beseem any Ambassador or bringer of happy newes. especially such as first plant Religion both in preserving and propagating the purity of Religion, than any o∣ther of the World.

[illustration] blazon or coat of arms

The Field is Mars, an Angell standing direct, with his hands conjoyned, and elevated upon his brest; habited in a long Roabe close girt, Luna: his wings dis∣plaied, as prepared to flie, Sol. Amongst the Coat-Ar∣mours of such as were assembled at the Councel of Constance, Anno Domini 1413. I find this Coat, borne by the name of Brangor de Cervisia. Furthermore, a∣mongst the persons there assembled, I find that the King of Arabia bare for his Coat an Arch-angel, cou∣ped at the brest, the wings displaied, and insigned in the forehead with a crosse. And that Gideon Episcopus Pellicastrensis did bear an Angel issuing out of the base of the Escocheon, with his hands conjoyned, and elevated on his brest, the wings displaied for readinesse of flight.

[illustration] blazon or coat of arms

He beareth Luna, upon a cheuron Saturne, three An∣gels kneeling, habited in long Robes close girt; with their hands conjoyned, and elevated as aforesaid, and their wings displaied. Sol. This Coat is said to be borne Maellock Krwm of Wales. And indeed this forme of kneeling well fitteth the Angels, to shew their con∣tinuall adoring of their Almighty King; in whose chamber of Presence they dayly wait: but that we should kneele to them, that themselves condmne in the Apocalyps: and Saint Paul expressly forbiddeth Angell-worship. And indeed a madnesse it is, when Christ commands us to pray; O Our Father, that any should teach us to pray, O my Angel. After Angels Cherubims (whose use in Armory is lesse frequent) are to be han∣dled. Of these I find two examples of severall bearing; the one out of Hier. Bara, expressing the sole bearing of a Cherub; another out of Leigh, of a Che∣rub borne upon an Ordinary: to which I have thought fit to add a Coat of name, for a more manifest proof of their use in Arms, as also to shew that they are borne aswell with Ordinaries between them, as upon Ordina∣ries.

[illustration] blazon or coat of arms

He beareth Jupiter, a Cherub having three paire of wings, whereof the uppermost and nethermost are coun∣terly crossed, and the middlemost displaied, Luna. As to the forms of those Cherubims that covered the Arke; it is of some holden, that they had the similitude of certain birds, such as never any man hath seen; but that Moses saw in his most blessed Vision such shapes upon the Throne of God. But Joseph Lib. Antiq. Ju∣daic. 8. saith, Hae cherubicae effigies quanam specie fue∣rint nemo vel conjicere potest vel eloqui: Of what shape these Cherubims were, no mortall man can conjecture or utter.

[illustration] blazon or coat of arms

He beareth Luna, on a chief, Jupiter, a cherub dis∣plaied, Sol. The Cherubims were portraicted with wings before the place where the Israelites prayed, to shew how speedily they went about the Lords busi∣nesse. Cherubim (according to Zanchius, Lib. 2. de Nominibus Angelorum) is not the name of any order of Angels, or celestial Hierarchie (as others would have it) but such as may well agree with all Angels;

neither doth that name alwayes signifie their nature, or ordinary office, but for a certain reason, even so long as they do appear to be such, as by those names they are signified to be. And it is to be observed, that Cherub betokeneth the singular number, and Cherubim the plurall number.

[illustration] blazon or coat of arms

The Field is, Sable, a Cheuron between three Cheru∣bims, Or. This Coat pertained to the right worthy Gentleman, Sir Thomas Chaloner Knight, sometimes Go∣vernour to the most high and mighty Prince Henry, Prince of Wales, Duke of Cornwall and Rothsay, and Earl of Chester. In our division we distinguished these from Angels, because by most they are taken for a distinct order above ordinary Angels, taking that name from the fulnesse or abundance of divine and mysticall science. Thus have you Examples of Cherubims borne, not onely Sole, but also upon and with Ordinaries.

Notes

• Common Charges what.
• Zanch. lib. 1. de operibus. p. 55.
• Formall na∣tures.
• Etymologie of the word Angell.
• Ministers Gods messen∣gers.
• Assumpted Bodies.
• Angell volant.
• Angell stan∣ding.
• Angels knee∣ling.
• Bearing Che∣rubims.
• Cherub, Sol.
• Cherubim up∣on an Ordi∣nary.
• This and the following Esco∣cheon are tran∣sposed.