SECT. 1. That there are such real Subsistences .

1. That there is such a Species of Beings , that there are such [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] real and external Subsistences , and that they are not [ ●mia rationis ] Notions only , Creatures of our brain , Chimera's of our fansie , or impressions made upon the imagination , or meer Dreams and Appearances , or Vis●o●s , or a Noise in the air , as * * Hobbs P●●s . pa●t 4. c. 25. Art. 9. Ie●●athan ▪ c. 34. Tract . Theol. Pol. c. 4. p. 73. some have represent●d ; nor yet only certain Divine in●luences and inspirations , or certain a●fections and dispositions in Men , V●rtues or Vices , as † † H. Nic●olas , cited by Dr. More , Myst. of Godli●ess . B. 6. c. 17. s. 4. Vide por●●● Episcop. Instit Th●ol . l. 4. c. 2. Et Zanch. de Operib . Dei , pa●t 1. l. 2. c. 2. E● P. Ra●● Comment. de F●de . l. 1. c. 6. others have conceived ; but true , personal and p●rmanent Subsistences , that have of themselves a real , p●rfect , and actual Being .

The Sadduc●es say [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that th●re is no R●surr●ction , neither Angel n●r Spirit , Act. 23.8 . They believed that there was a God , Grot. in loc. ( saith Grotius ) but nothing else besides , which was not perceptible by their bodily S●nses . They looked not on Angels as really subsisting , nor on the Soul of man as continuing af●er its separation ●rom the body , and consequently denyed a Re●urrection . But the following words ( as he w●ll observes ) seem to intimate their opinion of Angel and Spirit , Id. ibid. as one and the same thing : The Pharisees confess both : [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] not making three distinct particulars of the before-named , but two onely ; which is also favour'd by the verse immediately succeeding [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] If a Spirit or ●n Angel have spoken to him . — Where those two words are equivalent .

It seems very strange now to conceive , That the Sadd●●●es should say , There were no Angels or Spirits , whom all agree to have owned the five Books of Moses , wherein are many evident Reports on Record of their Appearances and Operations ; and more wonder still , Antiq. lib 13. c. 18 cited by Dr. Templer in his Idea Theol. Lev●ath . p. 135. if what Iosephus is said to relate , be true of them , that they received [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] all the Scriptures of the old Testament , and rejected onely [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] unwritten Traditions . — And therefore the Learned and Judicious suppose , that their meaning was , not to deny , [ Angelos esse ] that there had been and were Angels , so call'd ; Cameron in loc. but onely , [ Spiritus esse immortales , & per se subsistentes ] that they were immortal and self-subsistent Spirits , looking upon them but as certain apparitions ●or a time , and such as vanished away , when their Embassie or Message was dispatch'd .

And yet the whole Story of the Bible is a sufficient confutation of this vain conceit also , which tells us those things of their Nature , Multitude , Order , Ministries , Rewards and Punishments ; from whence we must needs conclude them to have a real , personal and permanent Subsistence . I will not go about to mention the particulars here , because they will be plentiful enough in the following parts of this Treatise . It shall suffice therefore to set it down , as a Point [ de Fide ] clearly deliver'd in the Holy Scriptures , from whence we have all our certain and distinct knowledge about the Angels , that there are undoubtedly such Beings .

Maximus Tyrius enquires of those , who doubted of Socrates his Daemon , Di●s ▪ xxvi . whether ever they had read Homer speaking of the same thing under other Names , as Minerva , Iuno , Apollo , Eris , and such-like , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he calls them ; not that they were such , as described by the Poet , but that those Names imported certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , assisting of excellent Persons both sleeping and waking : And then he concludes his conviction thus ; Ibid. If once thou thinkest that there are no such Beings , take notice that thou must proclaim war against Homer , and renounce Oracles , and Prophecies , and disbelieve credible Reports , and declare against Dreams ( with their Interpretations ) And at last bid Adi●u to Socrates .

I may with greater Authority ask our Modern Sadduce●s , Whether ever they have read the Book of God , and therein observed the many and various passages concerning Angels set down at large ? and seriously admonish them to beware in time , how they oppose or dispute against Moses and the Prophets , Christ and his Apostles : In like manner as our B. Saviour said to their Ancestors , Ye do err , S. Matth. 22.29 . S. Ma●k● 12.24 . not knowing the Scriptures , nor the power of God : Or as S. Mark hath it , Do ye not therefore err , because ye know not the Scriptures , neither the power of God ?

SECT. II. That th●y are for Excellencie above us .

I add ( 2. ) That they are of a rank and degree above Men. Man is the Top of the visible Creation , Psal. 8.6 . To whom God hath given Dominion over the works of his hands , as the Psalmist witnesseth . And therefore our B. Saviour puts the Question , as to other Creatures , S. Matth. 6.26 . Are ye not much better than they ? po●nting to the Fowls of the Air : And the Apostle S. Paul , having mentioned a Law providing for ●ea●ts , comm●nts thus upon it ; † † 1. Cor. 9.9 , 10. Doth God take care for Oxen ? or , saith he it altogether for our sakes ? — And before them Iob's Friends ; Bildad , not without indignation , Iob 18. ● . Wheref●re are we accounted as the Beasts ? And Elihu positively , God our Maker teach●th us more than the Beasts of the Earth , Chap. 35.10 , 11. and maketh us wiser than the Fowls of the Heaven . With all whom agrees well that of Ovid , Meta●orphos . l. 1. Sanctius his animal , ment●sque capacius altae d●erat adhuc , & quod dominari in caetera possit . Factus homo est . — That also of Iuvenal , — separat haec nos ( i. e Ratio ) à grege mutorum , atque ideò venerabile soli sorti●●●ngemum , divinorúmque capaces , &c. Sat. 15. Man is no fort●●●nous , careless and uncontriv'd piece of work , hundled up in haste , as Seneca hath it ; De Benef. l. 6. c. 25. but such as Nature hath none greater to glory of among her rarest and most exquisite draughts . Cicero also to a like purpose : Animal hoc , providum , sagax , multiplex , acutum , memor , plenum rationis & consilii , quem vocamus Hominem , praecl●râ quâdam conditione generatum à summo Deo , &c. Lib. 1. de Legib. In Pythag. Carm. Hierocles placeth him between Heaven and Earth , as participant of both Lives , the lowest of Superiour , but the first of all Inferiour Beings ; and by the possession of Vertue or Vice becoming by turns [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] a God , or a Beast . He hath indeed his Body in common with the Beasts ; but his Soul and Reason with the Gods , Dissert ▪ lib. 1. cap. 3. as Epictetus tells us . — This briefly of Man's Excellency .

But yet no disparagement to him , the Angels are his betters . Psal. 8.5 . Thou hast made him a little lower than the Angels , saith the Psalmist : which our Apostle applies even to Christ too , Hebr. 2.7.9 . wi●h reference to that Mortal Nature of ours which he assumed . We may therefore note our B. Saviour's climax , when he speaks of the uncertainty of the time of future Judgement : S. Matth. 24.36 . But of that day and hour knoweth no Man , no not the Angels of Heaven . — Where , if Angels were not supposed beyond Man , it had been ●lat and dull to have added , — no not the Angels of Heaven . And as they excel us thus in knowledge , 2 S. Pet. 2.11 . so also in power and might . Whereas Angels , saith St. Peter , which are greater in power and mig●t . —

When the H. Scripture would set forth the excellency of Manna , wherewith God fed the Israelites in the Wilderness , above our Daily-bread , it calls it , Ps. 78.25 . Angels's Food : and St. Paul adds the Tongue of Angels , as a gradation beyond that of Men ; 1 Co●inth . 13.1 . Though I speak , saith he , with the Tongues of Men and of Angels . And , to express the beautiful and amazing lustre of St. Stephen's countenance , when he had spoke like an Oracle , 't is said of him , ●●ts 6.15 . They s●w his face , as it had been the face of an Angel .

Hence it is , that the Name Angel is given as an honourable bearing to those , whom God hath taken up to the greatest Dignity among Men. Thus it is communicated to the Chief Priest under the Law : Malac● . 2.7 . The Priest's lips should keep knowledge , and they should seek the Law at his mouth : for he is the Messenger [ or Angel ] of the Lord of Hosts . And to the Prophets : Iudges 2. The Angel [ or Messenger ] of the Lord that came up from Gilgal to Bochim is supposed to have been some extraordinary Prophet . Haggai is called The Lord's Messenger [ or Angel ] delivering the Lord's Message to the People . H●gga● 1.13 . And Malachi , which signifies an Angel , is that Prophet's Name , whose Writings conclude the Old Testament . Some indeed have thought the Author of that Book to have been an Angel , and not a Man : But the Hebrew Rabbi's tell us , It was Ezra the Priest and Scribe . Munster . in Malac● . ● . 1 . Whence I●nathan the Chaldee turns the beginning of that Prophencie after this manner : [ Onus ●●rbi Domini super Israel in manu Malachi , cujus nomen vocatur Ezra Scriba . ] The Burden of the Word of the Lord upon Israel in the hand of Malachi , whose Name is called Ezra the Scribe . The LXX . read it [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] In the hand of his Angel .

Again , it is given to Iohn the Baptist , who was Greater than all the Prophets , that went before him , the immediate Prodromus and Harbinger of our B. Saviour : Behold I will send my Messenger , Malach ▪ 3.1 . and he shall prepare the way before thee . Which we have in S. Mark ; S. Mark . 1.2 . Behold I send [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] my Angel before thy face . — Nay , it is given to Christ himself , Whose shooe-latchets he was not worthy to unloose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Greek reads that of the Prophet Isaiah , Ch. 9.6 . Verse : The Angel of God's presence , Ch. 63.9 . and , The Angel of the Covenant , as the Prophet Malachi stiles him , Ch. 3.1 . ( and the very Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Gospel , hath some relation hereunto ) concerning whom the Fathers , as well as many later Divines , interpret sundry passages of Angelical Appearances in the Old Testament , as Precursorie types , Iust. Martyr Dial. cum Trypho●e passim . Novatian . de Trin. c. 26 , & 27. Athanas . contra Arrianos Orat 4. Chamier . Panstrat . Tom. 2. l. 20. c. 2. &c. and Pledges of his future Epiphanie and Incarnation ; [ which I take occasion here to advertise , once for all , because I shall hereafter wave the notice of it . ]

S. Paul useth it as an hyperbolical commendation of that transport of affection , wherewith the Galatians at first entertained him : Gal. 4.14 . Ye received me as an Angel of God — and our B. Savi●ur from Heaven bestows it as a Title of Pre●minence upon the Chief Governours settled in the Christian Church upon Earth , Rev. 2. & Ch. 3. in his Epistles directed to respective Heads of the seven famed Churches of Asia : to the Angel of the Church of Ephesus — To the Angel of the Church in Smyrna — To the Angel of the Church in Pergamus , &c. Touching which I refer the Reader to Dr. Hammond's learned Dissertations of Episcopacie , Diss. de Episc. c. 4.4 , & 5. & Vi●dic . S. 1 , 2 , &c. and his Vindication of the same . — Yea , it is a stile beyond that of Apostle or King , than which we know none greater among Men. Though we or an Angel from Heaven preach any Gospel — saith St. Paul , Gal. 1.8 . mentioning an Angel from Heaven as the more exalted and eminent . And the Woman of Tekoah doubts not thus to commend King David : 2 Sam. 14.17 , 20. My Lord the King , saith she , is even as an Angel of God . And again , My Lord is wise according to the wisedom of an Angel , to know all things that are in the Earth .

To end this Argument , this is the Description of our future state of Glory and Happiness , S. Matth. 22.30 . S. Mark . 20.26 . far beyond any in the present Life , that we shall be then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] as the Angels of God in Heaven , and [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] like or equal to the Angels . In Pythag. Carm. Hi●rocles useth the same word , with others that answer and agree to it , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and Tertullian mentions [ Animam in Regno Dei reformatam & Angelisicatam ] an Angelisied state . De Resurr . ● . 26. Now since our Ex●ellency , our highest and most perfect ●state is but to be as the Angels , Ser. 1. of the Na●i●●ty . they must needs be granted ●ar above us here , as Bishop Andrews well infers . Nay , let me add one thing yet farther . Ps 8.5 . — 89.7.8.97.7 . The H. Scripture sometimes calls them C●ds , [ Elohim ] as Origen also notes : And so Aristotle , and other Philosophers have also stiled them ; Contra C●●sum l. 5. p. 233. Suarez . Metaph. Disp. ●5 . S●ct . 1. D. August de Civi● . D●● l. 12. c. 26. meaning yet [ Minores & à summo Deo factos deos ] l●sser and made-Gods , as Plato speaks ; or as Hesiod calls the He●o●s ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , S●mid●os ] Demy-gods ; or , as Se●●●● , [ Inferioris notae ] and from Ovid , ( de Plebe Deos ) Petty and Under-gods , Epist. 1 11. over whom the Supreme Deity is King : or ( Populares Deos ) as An●isthenes cited by Lactantius , Lact. Iust●punc ; l. 1. c. 5. Popular and Plebeian Gods . — Plutarch entitles a Discourse of his De Daemonio Socratis ; but Apuleius on the same Argument De Deo Socratis , whom he calls also his Amicum Numen . Plato de●ines a Daemon or Angel to be ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a middle sort of Being between God and Man ; and Max. Tyrius to the same purpose ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ) a Substance more excellent than Man , Diss. 26 ▪ 27. but inferiour unto God .

We have there●ore abundant proof and conviction , That the Angels are a sort of Beings transcendent unto us Men , the b●st of Men , and that in their best condition upon Earth . Indeed the Apostle's way of arguing in this Epistle to the Hebrews is a sufficient demonstration of as much : for he gives the proo● of Christ's Deity and exaltation next to God the Father by his being above the Angels , ch. 1. and then expresseth his great condescension to us mortals , in that passing by the Angels , he took on him the seed of Abraham , and tasted death for every man , ch. 2.

SECT. I. Spirits .

Not to search into the different significations of the word [ Spirit ] , as it is sometimes taken , we mean by it here , according to the most proper and known acceptation and use of it ( which is the best rule of speech ) An incorporeal or bodyless Being , endued with understanding , will , and active power .

And whatever incompossibility , jargon or non-sense some haughty scorners have talked of , in the Notion of an immaterial or incorpor●al substance , ( as if the words flatly contradicted and destroyed each other , Leviathan . c. 12. & 46. Hum. Nat. c. 11. Art. 4. and were such as , however men put together , they could never have the conception of any thing answerable to them ) those , who have inured their minds to a more sober thoughtfulness , and skill the difference between intellect and imagination , find it as clear and distinct , and no whit more intricate , perplexed , or difficult , than that which the ablest Philosophers can give us of a Body : The immediate Attributes or intrinsick Properties of the one being as plainly and easily intelligible , as of the other ; and naked Essences we have no knowledge of . Essence or Being is the common Term , under which all things are represented to our minds , and we distinguish them only by their proper and peculiar adjuncts or attributes , and from thence divide them into their respective Classes , of Substances and Accidents , Dr. M●r● of the immortality of the Soul . l. 1. [ entia per se & per aliud ] material and immaterial , corporeal or incorporeal , [ res extensa & res cogitans ] or whatever else it is that others chuse to describe them by , for I list not here to enter upon that Controversie . Contra Haeret. inter Eranistem & Orthodoxum . Dialog. 2. Theodoret in his Dialogues hath enough to serve my turn . Q. What are the properties of the Soul or Spirit ? A. To be endued with Reason , simple , immortal , invisible . Q. What is proper to the Body ? A. To be compounded , visible , mortal .

Spirit stands opposed to Body : We read , when the Disciples were affrighted , S. Luke 24.39 . supposing they had seen a Spirit , Iesus said unto them , Behold my hands and my feet , that it is I my self ; handle me and see , for a Spirit hath not flesh and bones , as ye see me have . In the same Phrase as Homer speaks of the Souls of the dead , Vide Grot. in loc . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And to a like purpose the Platonist : The Natures of Demons are not flesh , nor bone , nor blood , Max. Tyr. Dissert. XXVII . nor any thing else that is corruptible and capable of dissolution or liquefaction .

It is remarkably explained in the Nazaren's Gospel , Dr. Templer . Ide● Th. L●viat . p. 137. Dr. H. in loc. cited by Ignatius and Eusebius [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] a bodyless Demon , or Spirit without a body . And accordingly Dr. Hammond here paraphraseth it , [ Ye doubt or suspect me to be a Spirit without a body : It is very I , body and soul together .

But lest any should here object , that in some Manuscripts the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , [ which also we find elsewhere , S. Matth. 14.26 . and S. Mark 6.49 . ] a spectrum or apparition , [ though , I conceive , that supposeth our Doctrine of Spirits ] they may please to note farther , how the Apostle S. Paul contra-distinguisheth these two , [ Flesh and Blood ] on the one side , Ephes. 6.12 . and [ Spirits ] on the other : For we wrestle not against flesh and blood , saith he , but against spiritual wickednesses , or wicked Spirits , as the Syriac there hath it .

A Spirit is a Being which we cannot touch with our hands , or see with our eyes , as we do Bodies ; which is not the object of our external senses , nor can be pointed at with the finger , or pictured out to us in its proper nature , there being nothing like it in the whole visible world of Bodies , and nothing so near of kin to give us any sensible resemblance of it , as the wind , or animal Spirits are , whose force and power we feel , but yet cannot behold either of them . Whence probably [ anima and animus ] were derived from the old Greek [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ]

But the most positive , best and easiest conception we can frame of a Spirit , is certainly by reflecting upon our own Souls . 1 Cor. 2.11 . For the Soul of man is also a Spirit . The Spirit of man within him , opposed to his body of Flesh. Gal. 5.17 ▪ 1 Thess. 5.23 . Vid. Lact. de Opific . Dei , c. 20. & Cic. in ●omnio Scipion. And they are strangely out , who take the measures of man by his outward appearance and Carcase only .

Solomon speaks of man's dissolution , with reference also to his original . * * Eccles. 12.7 . Then shall the dust return to the earth , as it was , and the spirit shall return unto God that gave it . Agreeable to which are those excellent Verses of Ph●cylides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inter minores Poetas . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i.e. Our Spirit is the Gift and Image of God . For we have our Body out of the Earth , and as to that part all of us being dissolved into the same , become dust again ; but then Heaven receiveth our Spirit again , which came from thence . The words of Lucretius do fitly enough express as much , provided onely that we construe them in a Diviner sense , than he intended ; Cedit item retrò , de terrâ quod fuit ante , Lib. 2. de Nat. Rerum . In terras ; & , quod missum est ex aetheris oris , Id rursùm coeli rellatum Templa receptant . When our B. Saviour had cried out on the Cross , Father , into thy hands I commend my Spirit , S. Luke 24.46 . He gave up the Ghost , saith the Text , that is ( emisit Spiritum ) he sent forth his Spirit : ( and Ghost is the most proper word for a separated or departed Spirit . ) Accordingly we read of the Spirits of just men made perfect . H●br. 12.23 .

Now the Spirit or Soul within us is the principle of all our thoughts and knowledge , of all our will and choice , of all our Life and motion . These then are the proper attributes of a Spirit , Understanding , Will , and Vital motion ; or self-activity , and power of moving other things . And this notion we shall find applicable both to God and Angels .

When we speak of God , we must think of nothing material ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) neither dimensions , Max. Tyt. Diss. 1. nor , colour , nor figure , nor any other bodily passion . We may indeed define him [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ] the most conspicuous Beauty , Id. ibid. but not a beautiful Body . S. Ioh. 4.24 . He is a Spirit ; ( and the Spirit of Man his imperfect image . ) And by so affirming we not onely exclude him from the number of visible , sensible and Corporeal Beings , whose Understanding and Knowledge is infinite , who wills and nills , chuseth and refuseth according to that infinite Understanding and Knowledge , Balbus apud Ciceronem de Nat. deor . lib. 2. who hath Life in himself , and acts according to his will and choice ; a Being of most soveraign wisedom , goodness and power . Such is the Idea of the most excellent Spirit . Thus Anaxagoras defined him ( Infinitam mentem quae per scipsam moveatur ; Lactant. Instit. l. 1. c. 5. ) and thus he is , described by Cicero , ( Mens soluta & libera , segregata ab omni concretione mortali , omnia sentiens & movens . )

In like manner Angels are Spirits , that is , living and understanding Beings , Vid. Auth. Quest. & Resp ad Oribod . apud Just. Martyr . p. 203. capable in a more eminent way and manner than our Souls are , ( by reason of their bodily cloggs and impediments ) of Knowledge , Will and Action .

The Soul separated from the Body is the clearest representation we can have of a Spirit or Angel . Whence Bellarmin saith very well , that an Angel is ( Anima perfecta ) a perfect or compleat Soul ; L. de Ascens . mentis ad Deum . and the Soul is ( Angelus imperfectus ) an imperfect and incompleat Angel . Onely the Soul of Man perhaps hath that intrinsic habitude and inclination unto Body , which the Angels have not . The Soul , saith Dr. More , consider'd as invested immediately with that tenuious matter which is her inward vehicle , Immortal . of the Soul . l. 2. c. 17. S. 4 , & 8. hath very little more difference from the aerial Genii ( or Angels ) than a Man in prison from one that is free ; or a sword in the scabbard , from one out of it ; or a Man that is clothed , from one that is naked . A Soul is but a Genius in the Body , and a Genius a Soul out of the Body .

Thales , Pythagoras , Plato , Plutarch . de placit . l. 1. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the Stoicks call these Beings [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] souly Substances , ( if I may so speak ) and the Peripatetick School generally [ Formas abstractas & separatas ] so that we may pertinently enough stile them [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the most sacred Choire of bodiless Souls or Ghosts . S. Chrysostom I am sure frequently names them [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] bodiless Powers .

Hereunto well agrees the distribution which Apuleius gives us of Daemons or Genii ; viz. such as were sometime in an humane body , and such as were always free from the bonds of Bodies . [ And so Plutarch , De defect . Ora● . in the person of Ammonius the Philosopher , makes two sorts of them , Souls separated from Bodies , or such as never dwelt in Bodies at all . ]

Of the former sort he makes , De Deo Socratis . 1. The Soul of man , [ etiam nunc in corpore situs ] even now in the body . Whence some conceived , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dici , quorum daemon bonus , i.e. animus virtute perfectus est . [ And so M. Antoninus often calls the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. 2. s. 13. l. 5. s. 27. &c. and so others also speak , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , h.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Suidas ex innominato . Ibid. ] 2. The humane Soul [ emeritis stipendiis vitae corpore suo abjurans ] dismiss'd and parted from its Body by death , whom the ancient Latines , as he saith , call'd Lemures , Lares , Larras and Manes . [ To which purpose also Max. Tyrius tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Diss. XXVII . The Soul laying down , or putting off its Body , becomes forthwith of a Man a Daemon . And such as these also , as Plutarch notes , they called Heroes : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De placit . ]

Ibid. But then for the latter sort he adds . There is yet a more excellent and noble kind of Demons , than these two specified , [ qui semper à corporis compedibus & nexibus liberi ] which were alwaies exempt from the fetters and ties of Body ; and of this sort and number , saith he , Plato supposeth every man to have a select witness and keeper . And these he desines to be [ Genere animalia , ingenio rationabilia , animo passiva , corpore aerea , tempore aeterna . A Definition I shall not stay to examine ; De civit . Dei l. 8. c. 16. Saint Augustine suf●iciently exagitates and quarrels with it , and especially for ascribing to them those passions which arise in us from folly or misery , B. Fulg●nt . ad Thrasymund . l. 3. de passione Domini p. 553. & iterum p. 555. with whom Fulgentius consents in the same particular .

But I have offered enough to explain the notion of a Spirit [ and so of Angels ] from a reflection upon our own Souls ; which was the thing I aimed at .

They pass , 't is true , sometimes in Scripture by the name of men : Thr●e men appeared to Abraham , Gen. 18. So at our blessed Saviour's Sepulchre , Behold two men in shining Garments , Saint Luk. 24. Ovid hath it of Iupiter himself ; Et deus humanâ lustro sub imagine terras .

And Homer ( whom Apuleius in his Apology calls , omnis vetustatis certissimum Authorem ) relates of these lesser Gods . Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , That in the habit of divers Pilgrims they perambulate Towns and Cities , and take inspection of the good and evil doings of men . Which calls to my mind that of the Apostle ; Hebr. 13.2 . Be not forgetful to entertain strangers , for thereby some have entertained Angels unawares .

But this was only , say some , because they assumed the likeness of men . In specie virorum apparebant . And so the Devil , saith Drusius , Drusius in Gen. 18 , is call'd Samuel , whose form he appeared in : and he quotes it for one of Saint Augustine's Canons : [ Specie's rerum appellantur de nominibus ipsarum rerum . ] The appearances of things are call'd by the names of things themselves . And whereas we read of the Angels eating , Gen. 19.3 . the Hierusalem Thargum hath it [ & videbantur ac si ederent ac biberent , ] And they seemed or appeared , P. Fagius in Gen. 19. as if they eat and drank . And so the Angel said to Tobit's Son and Daughter , Tobit 12.19 . All these daies I did appear to you , but I did neither eat nor drink , but you did see a Vision . [ Sed ità vobis videbatur , ] as the Latin renders it . De Civ . Dei , l. 13. c. 22 , Saint Augustin indeed glosseth on it : Not that he imposed on the eyes of Tobias and others , but that he did not eat in the same manner as they did , or thought him to eat , to wit , out of a necessity of receiving nourishment or bodily refreshment .

But Theodoret , having proved the verity of our blessed Saviour's Body from his feeding on Butter and Honey , his Mother's Milk and other meat and drink agreeable thereunto , starts this Objection of Abraham's Guests , the Angels , and answers it to this effect . If any one shall out of folly urge the nourishment that was in Abraham's Tent , let him know that he speaketh foolishly : For those things seemed to be done ; but were consumed in another manner , which he best knows , Divin . Decret. Epit. c. quòd Dominus susceperit corpus . that consumed them . But if any one should also foolishly grant , that the incorporeal nature was partaker of these Kates , yet he can never find hunger or thirst there . — I need not explain the contents of this censure .

'T is undeniable , that we find many things in Sacred Writ spoken of Angels , which border upon Body . But then , we must know , it was the property of the Jews Language , as a learned Man observes , Mr. Mede● . 1. Disc. 7. ( indeed of all other ) to give denomination to things unseen from analogical and borrowed expressions of things visible ▪ And here we may remember the saying of Saint Augustin concerning them ; De civit . Dei , l. 9. ● . 5 . [ Locutiones humanae etiam in eos usurpantur propter quandam operum similitudinem , non propter affectionum infirmitatem . ] They are sometimes clad in the dress of our passions ( as God himself is ) to shew forth a likeness of working , but not of infirmity . As also the admonition of Saint Chrysostom , Hom. 4. de Dei naturâ . that when we hear of the Seraphim and Cherubim turning away their Eyes , and covering their Faces with their Wings — we should not think that they have Eyes and Faces ; for this , saith he , is the Figure of Bodies ; but that the Prophet doth hereby signifie to us their knowledg and vertue .

But after all , whether these Spirits , the Angels , may not yet for a time really assume a Body , and make use of it ; or whether they have not also some corporeal Vehicles of their own , wherein they reside , of a more refined nature and substance than any elementary matter we converse with , ( such as Epicurus calls his quasi corpus ) I shall not dispute ; so it be granted me , that they themselves differ from them , as the Soul from it's Body , or the Inhabitant from the House he lodgeth in . The supposition , I confess , of Vehicles doth most facilitate the account of their determinate locality , motion , and appearances , and converse , yea , and the corporeal punishment expresly allotted in holy Scripture to some of their number in the infernal flames .

And it cannot be denied , but that several of the Fathers have reputed them after a manner corporeal : but then , it was chiefly [ comparativè ] in respect of God , who is the most simple and absolute Spirit .

Invisibilia illa , quaecunque sunt , habent apud Deum & suum corpus & suam formam , Tertul. adversus Praxeam s. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Damascen . Comparatione Dei corpora sunt , nostri spiritus , Gregor. 1. Tom. 1. moral . in Job l. 2. c. 2. quam distinctionem secutus est Beda , & alii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Greg. Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , serm. 2. Vide Zanch. de operib . Dei , part 1. l. 2. c. 3. & Otho-Casman . Angelograph . part 1. c. 3.

And to this opinion the second Nicene Council , under Constantine and Irene , inclines , Vide Carranzae summam VII . Gen. Nicen. Concil ▪ allowing God only to be perfectly incorporeal , but none of the creatures so ex toto , though the Angels are there confess'd to be not so grosly clothed , as we , [ verùm tenui corpore praeditos , & aereo ●ive igneo ] and their chief reason is , [ quod taliter circumscribuntur , sicut anima quae carne clauditur , whereas God is infinite and unbounded . ] But yet many of that Council consented not thus much , as Carranza notes , being of the belief [ Angelos omninò esse incorporeos ] whom they of the Lateran Council seem to have followed . And so the Jewish Rabbies conceived of them too , Ai●sw●rth on Gen. 1.1 . as Creatures that have form without matter or body .

Most certain it is , that they are a sort of Beings above humane Souls in their greatest perfection ; and yet we have sufficient evidence , that this lower rank of Spirits within us are immaterial and incorporeal ; [ even from their known and familiar operations , abstracting and self-reflecting thoughts ; simple apprehensions of notions Universal , Mathematical , Logical , Moral and remote from sense ; inferences and deductions from them compared and compounded in propositions , syllogisms , &c. which I shall not here enlarge further upon . ] Lucretius himself , who asserts the Soul to be corporeal , is yet forced to invent a fourth substance besides the wind , and heat , and air , which he cannot find a name for , L. 3 , de nat. r●rum . and therefore calls [ nominis expertem ] and which is , as he saith , [ anima quasi animae ] the Soul of the Soul . [ As Aristotle was constrained to excogitate a fifth essence , nomine vacantem , out of which the Soul was made , distinct from the four Elements . Cicero 1. Tuscul. ]

In a word , needs must the Angels ( even considered with their Vehicl●s , whatever they are ) be of another nature from those bodily ●ubstances we are acquainted with , when we read of a Legion of them together in one man ; S. Mark ● . 15 . and a Legion , as Hesychius computes it , is 6666.