world especially of Mankind The Peripatetic Philosophers assign'd them an office of moving the Coelestial Orbs. But that hypothesis of the heav'nly motions is since disputed and bating the uncertainty of it we may as probably determine that God who hath furnish'd the nature of all things else with necessaries hath also imprinted in those superior Bodies the intrinsic principles and causes of their own motion without the help of such assisting intelligences Some of the Hebrew Doctors as Zanchius reports from Trithemius Agrippa and others have giv'n to every Planet its Angel to every Sign in the Zodiac its Angel to every Wind its Angel and to every Element its Angel Thus they have named 1. For the seven Planets To Saturn Zapkiel to Iupiter Zadkiel to Mars Camuel to Sol Raphael to Venus Haniel to Mercurius Michael to Luna Gabriel which they affirm to be the seven Spirits that always stand in the presence of God and under whom the government of Heaven and Earth is disposed Saturno Cassielem Iovi Zakielem Marti Samuelem Veneri Anaelem Mercurio Raphaelem Lunae Gabrielem Pet. Rami praelâ—ct in somn Scip. p. 528. 2. For the twelve Signs of the Zodiac To Aries Malchedael to Taurus Asmodel to Gemini Ambriel to Cancer Muriel to Leo Verchiel to Virgo Hamaliel to Libra Zuriel to Scorpio Barchiel to Sagittarius Adnachiel to Capricornus Haniel to Aquarius Gambiel to Pisces Barchiel 3. for the four Winds and four quarters of the World To the East Michael to the West Raphael to the North Gabriel to the South Nariel And 4. For the four Elements To Fire Seraph to Air Cherub to Water Tharsis to Earth Ariel But these are unaccountable imaginations of Men over-curious and bold beyond their understanding Not to reflect upon all the particulars or the difference of names among Writers Haniel is here intrusted both with Venus and Capricorn Michael with Mercury and the East Raphael with Sol and the West Gabriel with Luna and the North contrary to another of the Jewish Traditions mention'd by P. Fagius That every Angel hath his particular charge and business nor are there more than one at the same time committed to any of them Therefore say they were there three Angels sent to Abraham the first to tell him he should have a Son by Sarah the second to rescue Lot out of Sodom and the third to overthrow Sodom and the neighbouring Cities It is not indeed improbable but that the Angels have some share as the Ministers of God Almightie's Providence in ordering of the World that they are not only a most considerable Species of Beings and ornamental part of the Universe themselves but Instruments also of the Divine Polity in the Government of it or that God doth in his ordinary dispensation of affairs gubernare inferiora per superiora corporaliâ— per spiriâ—ualia as the Schools speak manage things inferior by the superior and bodily by spiritual Psellus calls them therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod mundum agant regantque Rulers of the World and the Apostle speaks of the evil Spirits that by Gods permission only usurp over the ignorant and vicious in a word that is near of kin to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 6.12 Seneca calls them as I noted before out of Lactantius Ministros Regni Dei Ministers of God's Kingdom and intimates it as the Divine contrivance at the making of the World ut omnia sub ducibus suis irent that every thing should have a Guide allotted it Plato in like manner was of opinion that God hath set Demons over the whole World as Leaders of the Flocks to govern all Man-kind according to the distributions assign'd them Origen grants that we have not the benefit of the Fruits of the Earth or Rivers of Water and thâ— like conveniences without the presidence of these invisible Husbandmen and Stewards and he adds a little after that the Angels are of a truth the Lieutenants and Officers and Souldiers and curators of God Damascen saith that as they are placed by the Supreme Maker of all they have the custody of certain parts of the Earth look to Nations and Countries order our affairs and bring us help upon occasion Saint Augustin that every visible thing hath an invisible or angelical power set over it And Rufâ—inus that certain Celestial Powers have the Regency oâ— Mortals from the beginning A mighty tendency there is in traditionary belief this way and from hence possibly they may be call'd Thrones Dominions Principalities Powers and Mights in holy Scripture as hath been already in part suggested But it seems yet with greater evidence concludable from the Book of Daniâ—l that God hath appointâ—d Regent-Angels as Presidents over the respective Nations and Provinces of the Earth For we read there of the Prince of the Kingdom of Persia and of the Prince of â—raecia and of Michael one of the chief Princes that took care of Iudaea Dan. 10.13 20 21. Princeps Synagogae the Prince of the Synagogue or Church of Israel Michael your Prince The great Prince thâ—t standeth for the Children of thy People ch 12.1 Vatablus is peremptory hereupon that Singulae Regiones habent Praesides Angelos every Region hath its President Angel and Mr. Calvin in his Institutions asserts it from hence with a note of assurance Certè cum Daniel Angelum Persarum Graecorum Angelum inducit significat certos Angelos Regnis ac Provinciis quasi Praesides destinari l. 1. c. 14. § 7. Saint Hiâ—rom saith traditae sunt Angelis ad regendum Provinciae quasi judicibus ab imperatore that particular Provinces are deliver'd over by God to Angels governance as is wont to be done by Emperors to their Judges And to forbear other Testimonies Grotius tells us that both the Jews and antient Christians with great consent collected as much out of the Book of Daniel and that Clèmens of Alexandria puts it beyond all controversie The Jews supposed there were LXX Angels Rulers of the LXX Nations into which the World was divided Gen. 10. and accordingly the Greek translates that in the Song of Moses Deut. 32.8 He set the bounds of the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the number of the Angels of God Which Text Thâ—odoret adds with the proofs out of Daniel to declare nonnullos quidem ex Angelis praeesse gentibus and Saint Chrysostom also alledgeth it The Romans for certain had a Temple dedicated to the publick Genius the Genius Pop. Rom. and it was the Inscription of some of Adrian's Coins GEN. P. R. and their Prince was supposed to have one extraordinary whence they swore commonly per Genium Principis and Suetonius tells us that Caligula punished many quod per cjus Genium pejeraverant In like manner the Current of Authority is very strong that every man at lâ—ast every pious and good man hath his Tutelar or Guardian Angel his Angel-keeper
proceeds from their spiritual nature which is not subject to weariness heaviness or fainting with the like infirmities which necessarily attend Bodies nor obstructed and hindred by external impediments in the way as Bodies are and so they need not such a space of time neither to pass in as Bodies do And besides this it is much help'd forward in the good Angels by their promptitude and readiness propensity and zeal to dispatch the errand and Ministry upon which they are sent and imploy'd 'T is not here Timor but Amor addidit alas Lastly that I be not tedious They are Immortal and such as cannot Die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Immortal is used absolutely by Hesiod for their name and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The immortals of Iupiter In like sort as we use Mortals for Men So Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which also he adds an Epithet of the same importance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This follows too from their being Spirits and so not having within themselves a principle of corruption nor being liable to destruction from other created Power For nothing is so immortal as not to be annihilable by God and destroyed by that power which at first produced it As to him therefore all things are mortal and in this sense he only and no other hath immortality as the Apostle tells us 1 Tim. 6.16 For he only is absolutely immutable and hath omnimodam necessitatem essendi as the Schools speak an every-way necessary Existence and all other Beings have an essential dependance upon him and so a possibility of ceasing to be with respect to his Will nay I may add a necessity of not-being when he pleaseth Hence possibly the Angels are call'd by Max. Tyâ—ius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immortals of the second Rate and Damascen puts it into his Definition of Angelic Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiving by Grace a natural Immortality It being a known maxime of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatever was made is also mutable And with this interpretation it may be we may somewhat qualifie that of Tatianus concerning the Soul of Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is of it self mortal but yet in a capaâ—ility of not dying The rather because he accuseth Aristotle quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for rejecting or impeaching the immortality of the Soul But this by the way Theodoret decides the matter well God saith he is properly immortal for he is so essentially and independently but Angels and the Souls of Men hold of him and must conseâ—uently own their immortality as his gift But yet â—arther Spirits as I said have not that principle of corruption within themselves which Elementary Bodies have nor are they lyable to a pernicious and destructive violence from Creatures without as our Life is sometimes from the meanest and most inconsiderable Fear not them that kill the Body saith our blessed Saviour and after that have no more which they can do are at their ne plus ultra The Soul or Spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quite out of their reach kill that they cannot but only manumit and set it free And that the Angels are such Spirits as cannot Die is sufficiently intimated when this is made the demonstration of our immortality who shall be raised hereafter and consequently our not eating and drinking marrying and giving in marriage then which are the appendagâ—s of this mortal decaying and perishing state on Earth The children of this world marry and are given in marriage but they which shall be accounted worthy to attain that world and the resurrection from the dead neither marry nor are given in marriage neither can they die any more For they are equal unto the Angels And therefore the Apostle Saint Paul calls the Body too that is raised up in incorruption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spiritual Body But thus much shall suffice to have spoken of the Nature of Angelical Spirits so far as we understand it who skill but little exactly and distinctly of our selves whereby we conclude of them and therefore may add safely and modestly without the danger of Scepticism in the Case as Damascen doth in the close of his Description of these Beings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That God alone who made them knows comprehensively the kind and limits of their Being CHAP. III. Of their Number and Distinction THirdly We pass on next to their Number and Multitude and under that Head to treat somewhat of their Distinction and Order For the Apostle refers to all of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are they not all SECT I. Of their Multitude The Angels are many Consider them as they are divided now into two sorts Good and Evil the Angels that stand and the Angels that fell you will find very many a great number under both Heads The Scripture of the Oâ—d Testament is somewhat silent in relating to us the manner of the fall of Angels though it evidently enough suppose it and refer to it But in the New we have more express and frequent mention thereof Our blessed Saviour speaks of the Devil as a murderer from the beginning who abode not in the truth a Lyar and the Father oâ— Lies Saint Iohn also saith The Deâ—il sinneth from the beginning And the woâ—d Devil includes all the Apostate Spirits who are sometimes call'd plurally Devils Saint Iames 2.19 and sometimes more distinctly The Devil and his Angels Saint Peter puts their sin and punishment together If God spared not the Anâ—els that sinned but cast them down to Hell and deliver'd them into chains of darkness to be reserv'd unto Iudgment And in like mannâ—r Saint Iude The Angels which kâ—pt not their first estate but left their own habitation 〈◊〉 hath resâ—rved in chains under darknâ—ss unto the judgment of the great day All without question innocent and holy at the first being made by a good and holy God but some of them in the abuse of their liberty or free-will prevaricating and rebelling against their Maker and Soveraign were thereupon cast down from the Regions of Light above and left under an irreversible sentence of condemnation But these Devils were not such by Nature or Creation as the Manichees and Priscillianists taught of old but by a voluntary degeneracy Theodoret conceives it sufficiently demonstrated from the goodness of their Maker and the righteousness of their Judg. How saith he could he be call'd good were he the creator of vice or how just and righteous should he punish a nature which could do no good and were ingaged by him in a necessity of sin Many things are said by the Fathers of their Fall or Sins in particular as Pride and Envy c. nay and by some of them lust applying to that purpose Gen. 6.2 But Theodoret whom I just now quoted censures that opinion for a piece of gross ignorance and dotage I will not digress further into
unanimous orderly watchful and nimble Spirits are both faithful and zealous in the charge committed to them Not the least spot of neglect unfaithfulness backwardness or indifferency to be fast'ned on them They do always behold the Face of God to receive his pleasure and they are as ready to do it They are call'd Holy ones Dan. 4.13 17. and represented as clothed with pure and white linnen Revel 15.6 without blemish And their zeal puts life and vigour into all their service with reference to which they are a flame of fire burning with the greatest ardors of affection to God's glory and the good of his Church and Servants Now having such a Guard as this about us we are inexcusably guilty of ingratitude if we observe not our heav'nly Father's love and care towards us so as to bless his name for this provision among his many others mercies or of neglect if we open not our eyes to see that there are always more with and for us than those that can be against us so as to gather from hence heart and spirit in the cheerful and undaunted prosecution of our Christian Duty in all the paths we are to tread in order to our Salvation Being therefore compass'd with so great a cloud of witnesses and mighty helpers we are to lay aside every weight and the sin which doth so easily beset us and to run with patience the Race set before us Hebr. 12.1 and having so great encouragement and strong consolation we are not at any time to be weary of well-doing or frightned from it but to be stedfast and immoveable always abounding in the work of the Lord 1 Cor. 15. ult as it becomes persons of such hopes for hereafter the Heirs of Salvation and such security in the interim attended with the holy Angels SECT II. The Christian's Dignity not to be despised Secondly Let us all take notice from hence of the Dignity of Christians and thereupon take heed lest at any time we despise or injure them Be they never so mean low or disregarded in the world they are all the Sons and Daughters of the great King of Heaven and Earth and born to a fair Inheritance a transcendently rich and glorious Kingdom and in the mean while however we may look upon them as destitute and forsaken they have an invisible Guard about them upon occasion to minister for their supply defence and vindication Such honour have all the Saints And here we may well cry out O how plentiful is thy goodness O Lord which thou hast laid up for them that fear thee and which thou hast prepared for them that put their trust in thee even before the Sons of Men Ps. 31.21 It concerns us then to beware that we despise not any of those whom God hath so highly honour'd and that we wrong not any of those for whose aid and relief he hath made so ample a provision S. Iames reproving the strange partiality among the Jewish Christians in judicature having respect to some for their Gay-Clothes and contemning others for their poverty thus expostulates the case with them ch 2.5 6. Hearken my Brethren hath not God chosen the poor of this world rich in faith and Heirs of that Kingdom which he hath promised to them that love him But ye have despised the poor So different are the judgments of God and corrupt men God hath so far honoured these his Servants as to declare them Heirs of a blessed and most glorious Kingdom but ye saith the Apostle have despised them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dishonoured viliâ—ied set them at nought nay abused oppressed and trampled on them as it there â—ollows Do not rich men oppress you c. We ought indeed to honour all men 1 Pet. 2.17 even because they are men bearing the signatures of the Diâ—ine Image and He that despiseth his Neighbour sinneth Prov. 14.21 But the Brotherhood of Christians is to be esteemed at an higher rate as having the Image of God doubly stamped on them being his Children both by Nature and Grace and whatever habit they go in whatever condition be their Lot here the Heirs apparent of Salvation Nor have they all in hopes and Reversion but somewhat in hand too that is very considerable This in particular among other Prerogatives and Priviledges that the glorious Angels a sort of Creatures far above us are made by God's appointment their Ministers and Servants And upon this account too our blessed Saviour bids us to take heed how we offend or despise them Whoso shall offend one of these little ones that believe in me saith he it were better for him that a Milstone were hanged about his neck and that he were drowned in the depth of the Sea S. Matth. 18.6 The offence here spoken of relates chiefly to the turning them aside out of or causing them to stumble and fall in the ways of Salvation But then he adds farther v. 10. Take heed that ye despise not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see that ye contemn not one of these little ones for I say unto you that in Heaven their Angels do always behold the face of my Father which is in Heaven This we see is plainly and evidently asserted by our blessed Saviours Authority and not spoken according to the prejudices and conceits of the people only as some absurdly affirm For I say unto you He designs most certainly to teach and instruct and requires our firm assent to the truth of whatever Doctrine is so prefaced by him The Reason here therefore is no less divine than the Admonition Those then that believe in Christ however small and little they are in the estimation of the world and their own too are not so in God's nor is his love and care little towards them Say not then such an one is a Carpenter such an one a Taylor such an one a Husbandman such an one unlearned c. They are S. Chrysostom's words ab Angelis quibus commissi sunt viles fecit venerabiles God hath of mean made them venerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Angels whom they are committed to Vide majestatem hominis pii qui etsi pauperrinus est nec unum externum servum habet tamen serviunt ei multa millia Angelorum Brentius in S. Matth. 18. Hom. 1. They have their Angels assign'd them and those Angels of theirs have a great interest in Heaven with their Father whom they attend upon to receive his commands concerning them and execute them with all speed and fidelity They are ready to enter their Complaints against all that affront and abuse their Charge here on earth at his Tribunal and at his beck of their defence and the avenging of their righteous quarrels SECT III. An Account from hence why no more mischief done in the World And by the way why so much too notwithstanding their presidence Thirdly We may from hence take some account why notwithstanding all the power and malice of Devils and wicked
an unclean and impure spirit Saint Luke 11.24 and takes up his habitation upon choice among the Swine Saint Matth. 8.31 V. And lastly a fervent love and peace and concord as much as lieth in us one with and towards another For thus it is among the holy Angels And to this some refer that of Bildad qui facit concordiam in sublimibus Job 25.2 He maketh peace in his high places And again that of God unto Iob. ch 38.37 which the vulgar Latin reads concâ—â—tum coeli quis dormire faciet Who can lay asleep the harmony of Heav'n And nothing doubtless is more grateful to them than to see the like among us below Behold how good and how plâ—asant a thing it is to them as well as our selves for brethren to dwell together in unity Ps. 133. This saith Saint Cyprian brings the greatest pleasure not only to faithful men and those that know vertue but unto the Coelestial Spirits also whom the Scripture represents as rejoycing over one Sinner that râ—pentâ—th and so returns to the bond of unity which could not saith he be verified of the Angels that have their conversation in Heaven were they not some way united also unto us who rejoice in our union and on the contrary are troubled when they see us divided and at variance There is not any temper that gratifies and invites the envious and mischievous one the Devil more than malice and ill-will strife and contention By our undue heats and inordinate wrath we give place unto him He is known by his foaming rage and cloven-foot And on the other side there is nothing more acceptable as I said to the good Angels than brotherly love and unity peace and agreement whereby we conform our selves to their charity and participate in a degree their blissful and serene state of amity and friendship which is indeed a very Heav'n upon Earth The Conclusion If therefore we are followers of this angelical obedience devotion humility purity love and peace we need not doubt but they will delight in our converse as agreeable and look upon us as their kindred and familiars and consequently take pleasure in ministring unto us here upon earth until at last they bring us in safety and with triumph out of an uncertain and evil World into those blessed Regions of unmixed and durable joy and happiness where we shall be added to their Choire and sing perpetual Halelujah's with them in Notes far above our present reach unto the glory of God Almighty both their and our most Sovereign Lord and Gracious Benefactor Which he of his infinite mercy grant for Christ his sake To whom with the Father and the Holy Ghost be given by us for the hopes of this and all other Blessings all Honour Praise and Adoration now and for ever Amen O clementissime Deus qui per sanctos Angelos deducis nos per hujus vitae Eremum da ut per eosdem deducamur ad caeleste regnum Amen Collect for the Second Sunday after Trinity O Lord who never failest to help and govern them whom thou dost bring up in thy stedfast fear and love to whom peculiarly thou hast promised the guard of thy holy Angels to encamp about them keep us we beseech thee under the protection of thy good providence and that we may be qualified for it make us to have a pâ—rpetual fear and love of thy holy Name through Iesus Christ our Lord. Amen Collect for the fourth Sunday after Epiphany O God who knowest us to be set in the midst of so many and great dangers that by reason of the frailty of our nature we cannot keep our selves or always stand upright Grant us such strength and protection from the assistance of thy holy Spirit and the Ministry of thy holy Angels as may support us in all dangers and carry us safe through all temptations through Iesus Christ our Lord. Amen Collect for the sixth Sunday after Epiphany O God whose blessed Son was manifested that he might destroy the works of the Devil and make us the Sons of God and Heirs of Eternal Life Grant us we beseech thee that having this hope we may purifie our selves even as he is pure that when he shall appear again with great power and glory attended with those holy Angels which now by thy appointment Minister unto us upon Earth we may be made like not only unto them but unto him in his eternal and glorious Kingdom where with thee O Father and thee O holy Ghost he liveth and reigneth ever one God world without end Amen Blessed God whose Throne is encircled with Myriads of glorious Spirits that vail their Faces with their Wings as not being able to behold the brightness of thy Majesty and delight in their attendance upon those Ministries whereunto thou hast appointed them we thy most unworthy Creatures in all humility prostrate our selves at thy Footstool desirous with that holy Choire of Angels and Arch-angels and all the Host of Heav'n to laud and magnifie thy great and glorious Name in and for all thy Works and beseeching thee to give us grace to do thy will on Earth as it is done in Heav'n and so to follow the exemplary obedience devotion condescension purity and charity of thy sacred Angels as to oblige their constant Ministry to our necessities here and be advanced hereafter to a more intimate and happy society with them in the life to come through Jesus Christ our Lord. Amen FINIS AN APPENDIX CONTAINING SOME REFLECTIONS UPON Mr. WEBSTER'S Displaying of Supposed WITCH-CRAFT WHEREIN He handles the EXISTENCE and NATURE of ANGELS and SPIRITS LONDON Printed for Hen. Brome at the Gun at the West-end of S. Pauls Church 1678. Reflections on Mr. Webster's Discourses against the Incorporeity of Angels or Spirits WHile the fore-going Treatise of Angels was under the Press there came to my hands a learned and laborious Volume of Mr. Iohn Webster Practitioner in Physick call'd The Displaying of supposed Witchcraft wherein also he discourseth of the Existence and Nature of Angels and Spirits Upon the perusal of which I have noted some things which I conceive it pertinent for me to reflect here a little upon I shall not presume to censure any thing of the main design and scope of this industrious Author in the prosecution of which he hath indeed heaped together many rare and excellent Observations worthy to be considered of for the improving Knowledge and rendring all men cautious how they pronounce of such abstruse Subjects Much less shall I espouse any man's particular Hypothesis and Quarrel or attempt the Defence of those eminently worthy Persons whom he hath singled out for his Antagonists the Reverend and Learned Divines Dr. Casaubon Mr. Glanvil Dr. H. More who are better able and more concern'd to speak for themselves Onely I wish for his own sake that he had treated them with more respective terms than those of Scurrilous Impudent Witch-mongers which he so freely
the reasonable or humane Soul to be such The Rational and immortal Soul he owns expresly to be a Spirit quoting that of our blessed Saviour for it Father into thy hands I commend my Spirit An incorporeal substance and therefore immortal saith he out of Gassendus And so he expounds that Text of Saint Paul 1 Thes. 5.23 which makes the whole of man to consist in Spirit Soul and Body The Spirit that is saith he the ratiâ—nal mind And he well approves of Doctor Willis his arguments and proofs â—or two distinct Souls in man The one sensitive and corporeal and the other ratiâ—nal and incorporâ—al Nay saith he The Soul by the â—nanimous consent of all men is a spiritual and pure immaterial and incorporeal substance And It is manifest by divine Authority that the Spirit that is the rational immortal and incorporeal Soul doth return to God and exist eternally And again It is most evident that there are not only three essential and distinct parts in man as the gross Body consisting of Earth and Water which at Death returns to Earth again the sensitive and corporeal Soul or â—stral Spirit as he calls it consisting of Fire and Air that at death wandreth in the Air or neer the Body and the imâ—ortal and incorporeal Soul that immediatâ—ly returâ—s to God that gave it But also that after death they all three exist sâ—parately the Soul in immortality and the Body in the Earth though soon consuming and the Astral Spirit wandring in the Air and without doubt doth make these strange Apparitions and Bleedings We have then here a notion a manifest and most evident notion and that as he saith by the universal consent of all Men as well as Divine Authority of a spiritual and pure immaterial and incorporeal substance and that existing sepâ—â—atâ—ly and by it self in immortality which is the thing he said our faculties cannot conceive of And this I suppose whatever is pretended was the principal inducement to his excepting so sollicitously the humane and rational Soul from his intended discourse of the corporeity of Angels But we will view his three Reasons alledged for this Exception more distinctly as they lie in order First saith he because the humane Soul had a peculiar kind of Creation differing from the Creation of other things as appeareth in the words of the Text Gen. 2.7 And the Lord God formed man of the dust of the ground and breathed into him the breath of Life and Man became a living Soâ—l Upon which the Note of Tremellius and Iunius is Anima verò hominis spiritale quiddam est divinum Or more at large as he cites it p. 314. Thus in English That the difference between Man and oâ—hâ—r Animals might appear more clearly for the Souls of these came out of the same matter from whence they had their Bodies but his Soul was a certain Spiriâ—uâ—l and Divine thing Now it is evident upon first sight that Tremellius and Iunius here for I take his word for the Quotation not meeting with it in their Notes oâ— the place did not intend to lay down any difference between the creation of the Soul of Man and of Angels which alone would serve his purpose but of Man and other Animals only produced out of matter And therefore this could not be a reason for excepting the humane Soul from the dispute of Angels But yet it may be worth the while to stay a little upon the Text referr'd to for our better acquaintance with our selves and so a greater preparedness for the conception of material and immortal substances The Lord God saith the Text formed man of the dust of the ground and breathed into his Nostrils the breath of life and man became a living Soul His Body made of Earth but his Soul the Breath of God Divinae particula Aurae We must not understand it grosly for so Breath is not attributable unto God who is a simple and perfect Spirit but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a figurative expression of God's communicating unto Man that inward Principle whereby he lives and acts not only in common with but in a degree above other Animals Vatablus therefore renders it by injecerat sive immiserat He put or conveyed into his body a vital Spirit And so Iunius and Tremellius in their Notes upon the place tell us humanitus dictum pro eo quod ex virtute sui aeterni spiritûs c. It is spoken after the manner of men and the meaning is this that by vertue of his Eternal Spirit without any Elementary matter he inspired a Vital Soul which is by nature a simple form into that Elementary Body that it might use as an Instrument And Man became a living Soul that is say they quum virtute Dei fuit anima corpori adunata in unitatem personae c. ' when by the power of God the Soul was thus united to the body in one person the Earthy Statue became indued with life and was reckoned a principal species of Animals To a like purpose saith Clarius The Souls of other living Creatures were de materiâ eductae brought forth of matter Gen. 1.20 21. Let the waters bring forth the moving Creature that hath life and let the Earth bring forth the living Creature after his kind But the Soul of Man was for ìs inspirata from God immediately And thus much Iob also acknowledgeth The Spirit of God saith he hath made me and the breath of the Almighty hath given me life Ch. 33.4 The Learned P. Fagius takes notice of three things in the Text of Moses which do conclude the Immortality of the Soul of Man I. Insufflatio illa Dei This Inspiration from God spoken of For he that breaths into another contributes unto him aliquid de suo somewhat of his own And therefore saith he when our B. Saviour would communicate his Spirit to his Disciples he did it with Insufflation breathing on them thereby to signifie se Divinum de suo quiddam illis contribuere II. The Original word Nischmath which we render Breath or Spirit derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven imports somewhat Divine and Celestial III. The word Hajim added to it sounds plurally spiraculum vitarum the breath of lives Non simpliciter vitam sed longaevam significat a long and continuing life or as some will have it being of the dual number praesentis futuri saeculi vitam the life of this and the other world Or if I may add a farther conjecture both the rational and sensitive life What is here declared by Moses of Man's Origination was notably emblem'd out in the Fable of Prometheus which is by interpretation Providence where the Body is said to have been è molli luto of soft and yielding Clay And such we must suppose the dust of the Earth in Genesis Earth temper'd and prepared with moisture è pulvere sub jam macerato ac
circumscribed in place and consequently can perform no operation in Physical things Contained and circumscribed in place are corporeal phantasmes and so is place it self as he describes it proper unto bodies But let him tell us how the incorporeal spirit of man is in it's body and that so as to perform undeniably Physical operations there and we shall soon inform him of the Vbi of Angels and their definitive being in it Let us see briefly whether he hath better success from Scripture than from Reason and I have done The Scripture saith he informeth us that in or at the Resurrection the bodies of men shall be as the Angels that are in Heaven Sicut Angeli Mark 12.25 Now this Analogy Comparison or Assimilation would be altogether false if Angels had no bodies at all but were meerly incorporeal Then it would follow that bodies after the Resurrection were made pure Spirits and so ceased to be bodies which is false according to the Doctrine of S. Paul who sheweth us plainly that after the Resurrection they are changed in qualities into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual bodies 1 Cor. 15.44 From whence we conclude that Angels have bodies and that they are pure spiritual ones I will not dispute against the matter of his conclusion viz. that Angels have bodies and that those bodies are pure and refined such as he calls spiritual ones For my concern is only to defend that they are nevertheless incorporeal Beings as the Humane Soul is though united to a grosser body But yet I must add a word or two of his Scripture-premises And first here is violence offer'd to the Text of our B. Saviour by foisting in the word Bodies to it for the Text is only thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When they shall rise from the dead they neither marry nor are given in marriage but are as the Angels which are in Heaven And it is known well enough to be our Saviours Answer to the Question propounded concerning the Woman which had had seven Husbands In the Resurrection whose Wife shall she be of the seven Elsewhere I remember our Author puts in Souls instead of his Bodies here The Word of God doth particularly teach us the state and condition of Souls after death that they shall be like the Angels in Heaven But whatever Truth there may be in either Proposition apart and by it self the H. Text I am sure mentions neither Bodies nor Souls And if it did we must not stretch Similitudes to make them argumentative beyond the thing they are brought for They run not we say on all four It is enough that our B. Saviour there resolves us that we whether in Body or Soul or both shall at the Resurrection be like unto the Angels in Heaven in Immortality and an estrangement from the sensual inclinations and entertainments of this present imperfect state such as Marrying and giving in Marriage And we may be like the Angels in many perfections as we are said to be like to God himself though they should have no Bodies so that even upon that supposal this Analogy Comparison or Assimilation as he speaks would not be altogether false nor would it follow that Bodies after the Resurrection are made pure Spirits and cease to be Bodies as he infers Secondly for Saint Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spiritual Bodies Though upon the supposition that Angels have Bodies which for my part I gain-say not it may be an ingenious translation Such Bodies as Spirits or Angels have yet it is sufficient to the purpose of the Apostle there that our Bodies are participant of the spiritual perfection of immortality Or put on immortality Ver. 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod ad tempus vivit dum anima adest Anima est vox hujus vitae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habens in se vice animae Spiritum immutabilem c. Grot. in Loc. See Ch. 3. Sect. 3. of the fore-going Treatise And so he cannot conclude from hence that Angels have Bodies That I be not over-tedious I will end all with some few Reflections upon that noted Text of the Psalmist Who maketh his Angels Spirits and his Ministers a flaming Fire Psalm 104.4 From whence saith our Author the persons of the other opinion such as Aquinas and the rest of the Scholastick Rabble would positively conclude that they are spirits and absolutely incorporeal but fail of their purpose for these clear Reasons His clear Reasons I shall examine anon when we have first viewed the Text it self I can scarce pass over that Rude and Detracting Term of Scholastic Rabble He should have been obliged I think to a greater sweetness and civility to those whom he owes so much to and of whom he hath borrowed the chief ornaments of his Book as to this Subject those dear Maxim's I mean which he relies so much upon Imaginaâ—io non transcendit continuum Quicquid agit agit vel mediatione suppositi vel virtutis per contactum immediatum aut mediatum Immateriale non agit in materiale nisi eminentâ—r ut Deus And not to immind him of his own essential Identity and Alteriâ—y he can easily match their most Bombast and Barbarous Terms among his Occult and Magical Sophies But to the matter before us It is confess'd that the original word sometimâ—s signifies Winds as well as Spirits and the Hebrew Doctors so read it Ventos Angelos suos non ex accidente spirant sed sunt Dei nuncii Ignem ardentem fulgura So R. David And Munstâ—r translates it Facit flâ—tus nuncios suos ignem flagrantem ministros suos q. d. Violent and sudden Winds to execute his commands and Fire performs his pleasure fulfilling his word Ps. 148.8 And this is a great Truth But the holy Ghost in Hebr. 1.7 as Master Ainsworth well notes shews it to be spoken by the Psalmist of Angels properly who are named ministring Spirits Ver. 14. And our Physician allows The Author of the Epistle to Hebrews must needs be taken for the best Expositor of the words Yet among those that conceive them of Angels properly so call'd there is some difference Some refer them to the respective Vehicles of Angels either AEreal for Wind is but Air in motion or AEthereal and Ignâ—ous Thus Grotius Sunt enim Angelorum alii Acrei alii Ignei Angelis corpora sed subtilissima non Pythagorae tantùm Platonis Schola sensit sed Judaei veteres veteres Christiani And to the same effect Doctor Hammond paraphraseth Who though he be able to do all things by himself to administer the whole World as he first created it by a word by saying and it was done yet is he pleased to make use of the Ministry of Angels who some of them in subtile Bodies of Air others of Fire come down and execute his Commands here upon Earth And in his Annotations he tell us As Angels and Ministers are but several names of the same