The logicians school-master: or, A comment upon Ramus logick.: By Mr. Alexander Richardson, sometime of Queenes Colledge in Cambridge. Whereunto are added, his prelections on Ramus his grammer; Taleus his rhetorick; also his notes on physicks, ethicks, astronomy, medicine, and opticks. Never before published.

Intelligentiae.

In Divinity they are called Angels of their office and place: and their matter is the fame with the highest heavens: as those creatures which live in the earth have most earth in them, and those that are in the water, air, or fire, have most water, air, and fire. And the Angels have least matter, and most forme of any: hence are they most subtile: hence in their greatest condensation so fine, that we cannot see them. And these have reason whereby they see most accutely all other things; for they are made for God and mans use. They have Will also, for where there is Reason, there must be Will. And thirdly, they have local motion; which is by extension as the Sun beams. And in the good Angels there is no supe∣riority and inferiority: but in the evil, Beelzebub is said to be the chief: which is but only the opposing of him to Christ of Bagnal Zebub. They are most active of any thing, having most forme and least matter of any thing: and they are cum ratione & vo∣luntate, active, because they have the greatest charge of any creature: cum ratione, that they may do wise∣ly; cum voluntate, that they may do it cheerful: and so they are said to do the Will of God speedily, willingly, and wittingly. They have least matter: hence can they so extend it; and hence they are so subtile. Again they are most active per materiam: hence most swift in motion: which motion is by ex∣tension, and so by this celerity contracted again. Some Philosophers hold, That the Angels move the

heavens; and their reason is, because their motion is so wonderful. But so they may say, the Angels move a Plant, because it brings forth an apple which is so wounderful. Now these Angels having so subtile matter; hence in their greatest condensation, they are far beyond the edge of our eye to see them: hence are they called spiritual from their subtili∣ty. And as the highest heavens are Olympus, i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, most shining, so are the Angels: Olympus was a very high hill, and there was thundering and lightning in the top of it: now they thought it was above the clouds, and so the Sun made it so bright. Again, the Angels are so strong: hence tis that the enemy can break down trees and houses, and cast down steeples: so the Soul of man is swift, and is not as some think in one part principally, but in every part of man: and according as the body encreaseth, so doth it extend it self. Hence also an Angel being so strong, can carry a man, as he did Philip. The Angels do understand a thing as we do mediately; else they should do it by a miracle, for they cannot see Gods idea but when he pleaseth: and God hath genised every thing, ergo they must analyse it, and that by the same Logick that we do: yea, and they do labour and observe by induction of singulars as we do. And they can see and hear; so they attend in the Church at Sermons: and so Paul meaneth in the Corinthians, when he saith, We should use de∣cency for offending the good Angels: for so he meaneth it: neither can do be understood of the Ministers, for he did not need to speak it of himself. Again, did not the Serpent speak to man and woman

in the garden? Yes: but that was with a Serpents tongue. Yea but with that he would not speak.