the first part of the practice of these beasts which is their constancy in the service of God day and night 2. Of the harmony of these beasts 2. For the harmony of these beasts I told you that it consisted of six parts whereof the first is concerning the mystery of the Trinity Touching which before I proceed any further I must say with St. Augustine Vbi trinitas unitatis unitas trinitatis Aug. de Trin. lib. 1. Of the true knowledge of the mystery of the blessed Trinity Patris Filii Spiritus sancti quaeritur nec periculosius alieubi erratur nec laboriosius aliquid quaeritur nec fructuosius aliquid invenitur we cannot any where erre more dangerously we cannot seek for any thing more laboriously neither can we find any thing more profitable then the knowledge of this holy mystery and therefore as he saith Non pigebit me sicubi haesito quaerere nec pigebit me sicubi erro discere it irketh me not to inquire where I stumble neither will I be ashamed to retract and to learn where I erre And so to proceed The holy Evangelist in this harmony of these beasts setteth down these two principal things Two things set down 1. 1 Of the Trinity of Persons The Trinity of Persons in the Vnity of Gods Essence 2. The Vnity of Gods Essence in the Trinity of Persons For the first To declare the Trinity of persons the Evangelist saith these beasts cry three times Holy holy holy as if they should have said Holy Father holy Son and holy Spirit and yet they say not holy Gods but holy God and to shew the same truth the very phrase and loquution or the like manner of expressing this mystery is used in divers places of the holy Scripture as where Moses saith Creavit Elohim coelum et terram God created the heaven and the earth where the Verb singular creavit doth manifestly declare the unity of Gods Essence and the Noun plural Elohim doth as plainly shew the Trinity of persons And again where he saith Faciamus hominem ad imaginem nostram let us make man in our Image where the Verb plural faciâ—mus declareth the plurality of the Persons and the Pronoun singular nostram sheweth the unity of the Essence even so here the word sanctus three times repeated doth manifestly declare the Trinity of persons and the word Deus God in the singular number doth as plainly shew the unity of Gods Essence And so the whole sum of all is 1. Quod Deus sit unus quoad essentiam that God is one That God is but one Essence and three persons and but one in respect of his Essence 2. Quod Deus sit trinus quoad subsistentiam that in the Vnity of that Essence there are three Persons in respect of their subsistence or manner of being And this will appear most evidently if you do compare together the 6. Deut. 6.4 Matth. 28 29. of Deut. and the 4. ver and the 28. of St. Matthew and the 19. ver For in the former place it is said Dominus Deus tuus Deus unus est the Lord thy God is one God and in the later place our Saviour commandeth his Disciples to go and to baptize all Nations in the Name and not in the names of the Father and of the Son and of the holy Ghost therefore there is a Trinity of persons that is the Father the Son and the holy Ghost in the divine Nature Et una est numero essentia and yet there is but one Essence because no diversity can be given whereby these persons differ in regard of the Essence And therefore in regard of this identity and unity of essence in the three Persons our Saviour said Ego sum in patre et Pater est in me I am in the Father and the Father is in me and yet as St. Cyril saith Non est dicendum Pater est à filio vel in filio continetur we may not say the Father is from the Son or contained in the Son Nec est filius in patre ut nos in Deo esse et vivere dicimur Neither is the Son in the Father as we are said to be and to live in God Quia de ejus essentia nos non sumus because we are not of the essence of God but in and by the vertue grace and power of God But here it may be some will demand from whence have we the name of Trinity About the name of Trinity when as we cannot find the same in all the Scripture I answer that we have the word three from whence the word Trinity is derived for St. John saith There be three that bear witness in heaven and therefore as unity is derived ab uno from one so Trinity may as justly be derived from three and the Church of God Penes quam usus et forma loquendi to whom the phrases and forms of speech are committed hath power to use such words as may best express the Truth and confute the Hereticks so the same be not contrary to the sense and meaning of the holy Scriptures Now the difference between essence and person is this The difference betwixt the Essence of God and the Persons in the Godhead that the essence is the nature which is indivisible and common to the three Persons but a person Est subsistentia in natura divina as the Schools speak a subsistence or the manner of the persons subsisting in the divine Nature when the one person is distinguished from the others distinguished I say and not divided because there is no division in the divine Nature And the difference betwixt each Person is twofold The difference betwixt each Person and the others twofold 1. Difference internal 1. Internal and 2. External 1. The internal difference between the Persons is and consisteth in their internal operations and proprieties whereof the Divines say that Opera Trinitatis ad intra sunt divisa The internal operations of the Trinity are severed and divided because as St. Augustine saith Hoc est proprium patris quod solus est pater et quod ab alio non est nisi à seipso It is proper to the Father that he only is Father and that he is not from any other but from himself Et hoc est proprium filii quod do patre genitus est solus à solo coaeternus et consubstantialis genitori And it is the property of the Son that he is begotten of the Father the Son alone from the Father only coeternal and consubstantial to his begetter Et proprium est Spiritus sancti quod nec genitus nec ingenitus est sed à patre et filio aequaliter procedens It is proper to the holy Ghost that he is neither begotten nor created but equally proceeding both from the Father and the Son And this difference is not essential because the Essence of all three is the same
Gods Ministers as your Grace hath alwayes shewed your self to be unto all even the meanest of Gods servants and especially to me when in a very mean condition I came to wait upon your Grace in Donmore before the King came into the Kingdome and I must passe over your wise discreet and most prudent carriage of great affairs and in such desperate times to the benefit and preservation of many good men and faithful Subjects to his Majesty in the midst of a froward subtle and perverse Generation without which they had been utterly destroyed And I pass over these things and many other most eminent vertues and endowments of your Ladyship because I am not sufficiently able to characterize and delineate the same so sweetly and so commendably as your Grace hath shewed to the full measure of your deservings but though mine ability reacheth not to express your worth yet this my devotion shall never be wanting to shew my desires with the best of my prayers and all the faculties of my soul to be your Orator unto God and to make your name and memorial in the World like the remembrance of Josias fair as the Lilly and sweet as the pretious oyntment that is made by the art of the Apothecary So I rest Most honourable Lady Your Graces most faithful Orator and Servant while I am Gr. Ossory TO THE CHRISTIAN READER My dear Brother MY onely aim and desire hath always been to promote the glory of God the honour of my King the benefit of the Church of Christ and the good of all my Neighbours To those ends I have laboured I have preached I have printed many books And the best way that I conceived to do good unto my Neighbours was to teach them to observe and never to depart from the society and practice of Justice Obedience and Charity Justice among themselves and towards all men Obedience to their King and to all their superiour Governours and Charity or mercy to the poor and oppressed These were the main marks I always shot at and to further these exercises I thought my self obliged to do it with all my might without either fear or flattery And therefore let neither Kings Princes nor Magistrates frown at me when I reprove them if they be unjust for the great men doe the more usually as being the more able commit the acts of injustice and let not the rebellious Subjects nor the seditious Sectaries rail at me for painting out the ugly shapes and loathsome visages of their Treasons and Wickednesses against their Kings and Governours whom God hath set over them and commanded them to obey neither let the rich covetous and wretched worldlings whose hearts are as hard as stones from yielding any the least drop of relief unto the poor and needy and those that are ready to starve in the streets blame me if for these unmerciful cruelties and cruel neglect of mercies I shall thunder out God's judgements and pour forth the vials of God's wrath that are prepared against them for as Nehemiah said when his friends perswaded him to fly away for fear of his enemies that sought to destroy him Is it fit that such a man as I should fly Neh. 6.11 So I conceive it is not fit that such a man as I that am a Bishop and an aged man ready for my dissolution and no other translation but to be translated unto my fathers should now flatter any person or be afraid to speak the truth or to reprove sins worthy to be reproved for fear of the frowns threats or malice of any man And therefore as the Poet saith Me me adsum qui feci in me convertite ferrum And as I said with Pilat in the first Sermon that ever I printed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what I have written I have written Nec poterit abolere vetustas Jehovae Liberatori The Description and the Practice of the four most admirable Beasts REVEL 4.8 And the four Beasts had each of them six wings about him and they were full of eyes within and they rest not day and night saying Holy holy holy Lord God Almighty which was and is and is to come I Have begun to treat of these words in this place long ago and let no man marvel that I intend by Gods help to prosecute the explication thereof at this time because this Text seems to me like the Ocean sea so large that it cannot be measured and so deep that it cannot be fathomed by any humane wit the same being omnia in omnibus all in all For. First Here is God the Creator of all things and all that is knowable or may be known concerning God as that ineffable mystery of the Trinity or three persons in the one onely Essence of the Deity and therefore appointed to be read for the Epistle on Trinity Sunday and all the chiefest Attributes of God as 1. His Purity and sanctity in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three times repeated to shew the three persons of the Deity the Father Son and Holy Ghost 2. His Power authority and dominion in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is set down in the singular number to shew the Vnity of the God-head 3. His Wisedome knowledge and providence in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he seeth all things and all things are patent to his eyes attingit a fine usque ad finem disponit omnia suaviter 4. His Omnipotency in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almighty quia voluntas ejus potestas ejus because he can do whatsoever he would do he needs but say the word and it is done 5. His Eternity in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which crowneth all the rest of Gods Attributes that otherwise would be of no such value if it were not for this Eternity that makes him to be whatsoever he is for ever Secondly Here are the creatures of God and the chief of all Gods creatures as 1. The Lion which is the King of all the Beasts of the field 2. The Calf or the Oxe which is the most painful and most useful creature for the service of man and the most acceptable in the sacrifices of God 3. The Eagle which is the Lord and Master of all the Fowles of the Air and 4. Man which is the Prince and Ruler of all those and of all the Beasts of the field the Fowles of the air the Fishes of the sea and whatsoever walketh through the pathes of the seas Thirdly Here is Religion and the best of all Religions the Christian Religion most amply though enigmatically and mystically set forth unto us for 1. Here is both the natures and the offices of Christ and the chiefest things that he did and that we are to understand and believe for our salvation they are all here exprest unto us as 1. His divine nature under the notion of the Eagle and her lofty flight 2. His humane
est una quantum tres simul sunt in the holy Trinity one is as much as are all the three Persons nec plus aliquid sunt duae quam una res in se infinita sunt neither are two any thing more then one thing and in themselves are infinite Ita singuli sunt in singulis etiam omnia in singulis singula in omnibus omnia in omnibus unum omnia and so each of them are in each one and also all in each of them and each of them in all and all in all of them and one is all and again de verbis Domini he saith Videmus Solem in Coelo currentem fulgentem calentem We see the Sun in Heaven running shining and warming us and so in like manner the Fire saith he hath three things in it motum lucem fervorem motion light and heat Divide ergo si potes Arriane Solem vel ignem tunc divide Trinitatem and therefore if thou canst O thou Arrian divide the Sun or the fire then at length divide the Trinity And S. Gregory saith Tunc aperte videbimus quomodo unum indivisibiliter tria sunt indivisibiliter tria unum When we shall be so happy as to attain to the kingdom of Heaven we shall then plainly see what we now believe how the one that is Essence is indivisibly three that is Persons and the three that is Persons is indivisibly one that is Essence And as for the eternity of these three Persons That the three Persons are coetenal none is be before nor after the other but all are coeternal for seeing the Son is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. John calls him the Word and Speech of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wisdom of God Luke 2.49 as S. Luke calleth him it followeth that aut Pater fuit absque Sapientiâ aut nunquam fuit absque Filio either the Father was sometimes without his Speech or without his Wisdom or he was never without his Son and seeing the Holy Ghost is amor nexus unitas Patris Filii the love connexion and unity of the Father and the Son it must needs follow that either the Father and the Son were without love and unity betwixt them or else they were never without the Holy Ghost That the three Persons are co-equal And so for the equality of these Persons there is none greater nor lesser then the other but as they are coeternal so they are co-equal And therefore they are deceived that think the Father is greater then the Son ratione nominis in that he is called the Father because the name of the Son in the blessed Trinity signifieth not a subjection but a relation and not such a relation as it signifieth among men but for our better notion and apprehension of these holy Persons that in regard of our weak understanding were so graciously pleased to condescend to make themseves known unto us by those Names Titles and Epithetes as we could best understand when as otherwise both the Essence and the Persons in themselves are every other ways incomprehensible And thus much of the Mysterie of the blessed Trinity Now followeth some special Attributes of the divine Essence and here are five of them Certain Rules to be observed concerning the divine attributes But touching these and the other Attributes of God before we proceed any further to treat of the particulars some certain Rules are to be observed For An Attribute is the Propriety of the Divine Nature which cannot be separated from the same because it is of the Essence of God when as Quicquid in Deo est Deus est Whatsoever is in God is God and therefore the Divines say 1 That we must consider Eas proprietates non esse qualitates 1. Rule and Observation Gods attributes are no qualities in him James 1.17 sed ipsam Essentiam Dei Those properties not to be any qualities in God but the very Essence of God because the nature of God is most simple and admitteth nothing of the predicaments when as nothing can be added unto it nothing can be taken from it but as S. James saith With him there is no mutation no change nor shadow of turning for in God there is nothing either by way of composition or by way of accident or by way of matter and form and therefore God is not called holy and just as a man is so called for holiness and justice in a man are qualities but in God they are his Essence from whence it cometh to pass that God is holy just and good without quality and he is infinite and immeasureable without quantity but neither Man nor Angel can be said to be holy just good or great without quality and quantity Even so God is present every where without moving Et sempiternus sine tempore and he is everlasting and eternal without time as being from all eternity before all times and so continuing for ever ever when there shall be no time He that would see more of this point let him look into S. Bernard Serm. 80. in Cant. and S. Augustin lib. 5. c. 1. de Trinit 2. We must consider that all the proprieties of God are in him most perfectly most equally and most incommutable 2. Rule and Observation Gods attributes are all perfect and equal in him but in Men and Angels they are inchoated measured and comprehended within certain bounds and degrees and they are mutable and imperfect so that to the holiness purity and justice of God the blessed Angels are neither holy nor pure nor just and to the goodness of God neither men nor Angels are good as both Job and our Saviour sheweth when he saith There is none good but God that is perfectly simply and absolutely good the Angels being not pure in his sight Job 15.15 Job 4.18 From hence it cometh to pass that these proprieties in God cannot suscipere magis aut minus Matth. 19 16. Vide S. Aug. Enchirid. that is grow greater or lesser or be augmented which they may do and do in any and every man And as these proprieties are most perfectly in God so they are most equally in him for neither is his mercy greater then his justice nor his justice any less then his mercy because he maketh not the wicked innocent Exod. 34.7 Ezek. 18.24 nor calleth evil good nor good evil so neither is his wisdom greater then his power nor his power any less then his wisdom because his power can do whatsoever his wisdom thinks fit and good to be done Yet I say that we by reason of our infirmities cannot perceive them to be equally in him but we perceive his mercy to be far greater then his justice though in God the one is neither greater nor lesser or better then the other And therefore the Lord is called Very mercifull Exod. 34.6 Ephes 2.4 and abundant in goodness
and truth and again rich in mercy rather then in justice onely in regard of us and not in regard of God himself because now we perceive and find more effect◠of his mercy and goodness and of his love favour and benignity then we do of his severity and justice which notwithstanding are equally in God as they shall find that abuse his mercy and despise his patience and long-sufferance 3. Rule and observation Gods attributes and proprieties are not contrary one to another Ambrose de obitu Theodosii August de tempore Ser. 102. James 1.17 3. We must observe that the proprieties of God are not contrary in God that is that there are no contrary proprieties in God for his mercie doth no wayes hinder or oppose his justice and his justice hindereth not his mercie but his mercie is justice in him and his justice is to shew mercie as St. Ambrose sheweth because as St. Augustine saith Serm. 102. de tempore There are nothing of those things in the Divine nature which are capable of contrarieties lest God should seem to be changeable who is ever the same without any shadow of turning and therefore all the proprieties of God being of the Essence of God and the Essence of God being not contrary to it self nor any wayes capable of contrarieties it must needs follow that these proprieties of God cannot be contrary the one to the other Yet these proprieties may be diversly considered quoad nos in regard of the creatures because they tend to divers ends as his mercy tendeth to another end then his justice doth for Basilius Contra Eunomium as St. Basil saith among moral virtues frugality is different from liberality for frugality doth honestly keep those things that are necessary and doth not wastfully spend them and liberality doth honestly bestow those things that necessity requireth to be given and not niggardly deny them yet frugality is not contrary to liberality Virtues do preserve and not destroy one another and so do the attributes of God but may well stand together in the same subject when the same man may be and is both frugal and liberal so no more is Gods mercy contrary to his justice for in contraries the one doth take away and destroy the other as prodigality destroyeth frugality and ebriety destroyeth sobriety but virtues do preserve and mutually keep each other as frugality giveth place to liberality and is the means to preserve it so the justice of God is the cause that there is a place for Gods mercies for if God were not just to punish us we should have no need of mercie to spare us And therefore these proprieties of God are not contraries though in regard of us they are as they seem diverse and to be diversly considered Again it is manifest Contraries cannot be in the self-same subject at the self-same time without destroying one annother that two contraries cannot be in the self-same subject at one and the self-same time but that the one of them will destroy the other as heat will destroy the cold or the cold suppress the heat but in the one and the self-same good man and his works both frugality and liberality may well stand and be together without any prejudice of the one by the other even so in the one and the self-same God both Justice and Mercie at one and the self-same time and at all times are and do stand together without any the least prejudice of the one to the other and therefore we do find that in the self-same place and at the self-same time the self-same God is called both punitor salvator the punisher and the saviour for I kill and give life Deut. 32.39 I wound and I make whole and as Hannah speaketh 1 Sam. 2.7 he bringeth down to the ground and raiseth up he maketh poor and maketh rich he bringeth low and exalteth And therefore contrary to the opinion and sentence of Marcion that affirmed the Justice of God to be contrary to Mercy you see that one propriety of God cannot be contrary to another because all and every one of his proprieties do at all times and at the self-same time reside and subsist in him together 4. 4. Rule and observation We must observe that between the Attributes and properties of God there is no real distinction but only notionis rationis in respect of notion and our apprehension Basilius l. 1. contra Eunomium 5. Rule and observation Some Attributes may and others may not be communicated to the creature as St. Basil teacheth 5. And lastly we are to observe that some certain of Gods Attributes may be and are communicated to the creatures and certain others cannot be communicated to any creature as in that he is called Holy Just Merciful and Good and the like these Attributes are and may in some respects be com communicated to the creatures but in that he is styled and said to be Infinite Eternal and Almighty and the like these cannot be communicated to any creature no not to the very Angels of God And here you must further note that these Attributes of God which are communicated to the creatures are not really communicated to any of his creatures Nota that not the very Attributes but the effects of Gods Attributes are communicated to the creatures but only the effects of these Attributes for as I said before the Goodness Holyness and Justice of God is God but the Goodness Sanctity Justice and the like that are either in Men or Angels are but the effects of those Attributes of God and are wrought in the creatures by the power and goodness of God And now to speak of these particular Attributes here expressed 1. Attribute is Gods holyness The 1. is the Sanctity and Purity of God in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy and this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived of the privative article α and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the Earth as if it were a separation from all earthly things and so it signifieth that which is Pure and Clean and free from the least stain of iniquity or the least shadow of injustice And thus God only is of himself and of his own Nature simply and absolutely Holy and so our Church in her highest strain of Devotion immediately after the receiving of the Blessed Sacrament sings unto God Thou only art Holy that is simply and in all respects Essentially Holy And so the Blessed Virgin speaking of God saith Holy is his name and therefore in that Golden Plate which was to adorn Aaron's Fore-head Moses commanded there should be Ingraven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint translates it that is Sanctitas Jehovae as Tremelius or Sanctum Domino as the Vulgar Latine hath it all Holyness or Sanctity is to be ascribed to the Lord and doth only proceed from the Lord and the glorious Seraphims which Esaias saw and
things there can be nec plura nec pauciora Arist Phis l. 1. c. 6. sed tria tantummodo Principia neither more nor less but only three Beginings that is 1. Matter 2. Form 3. Privation Of which I intend not now Philosophically to discourse but I only name them as a pattern of my method in this succeeding Sermon of the driving away of Devils which I may rightly term the first of the three beginnings of a Christian the beginnings I say non constitutionis sed renovationis not of his being and creation but of his well being and regeneration where by inverting the Philosopher's method the first of these must be Privation For as the Weeds of a Garden must be first rooted out before the delightsom Flowers are pâ—anted The first beginning of a Christian 1 John 3.8 so the first beginning of a Christian must be destructorium vitiorum an ejection of the Devils and the destruction of all Vices for which purpose Saint John saith The Son of God was manifested and came into the world that he might destroy the works of the Devil then the second beginning of our renovation The second beginning of a Christian is adificatorium virtutum to be just and upright and to behave our selves honestly filled as many of the very Gentiles were with all moral virtues and the third is gratiarum repletorium the replenishing of our souls with all divine graces as Faith The third begining of a Christian These three waies are the faiâ—est waies for us to assuâ—e our selves of our Christianity Hope Charity Patience and the like and these two last do depend upon and succeed the first for as in Nature nullus locus corpore caret sed semper aliquod corpus continet no place wants a body but it alwayes holdeth some one body or other as when one body departs and gives place another body fills that place immediately as when your vessel of Wine is emptied it is filled with Ayr ne detur vacuum in natura lest there should be a vacuity which Nature alwayes abhorreth even so when the Devil is expelled and our hearts cleansed 2 Cor. 7.1 as the Apostle saith from all filthiness both of Flesh and Spirit then virtues will begin to spring in us and our souls shall be fitted as clean vessels to receive the graces of Gods holy Spirit Sap. 1.4 5. which as the Wise man saith flieth from deceit and dwelleth not in the body that is subject unto sin And therefore touching this expulsion of Satan and his suggestions which is the first step to God and the sum and substance of my Text I shall desire you to observe these three things The division of the Text. 1. The Matter 2. The Form 3. The Privation 1. The Matter or the sum and substance of the work which is the ejection or casting out of Devils hoc genus ejicitur 2. The Form Manner or Means by which they are cast out and that is Prayer and Fasting and no ways else for non ejicitur nisi per orationem jejunium they go not out by any other means then by Prayer and Fasting 3. The Privation which followeth their ejection and casting out Aristot Metaphys l 5. c. 22. and is as the Philosopher teacheth absentia prioris formae cum aptitudine materiae ad aliam recipiendam the abscence of the former conditions that we had with an aptitude or fitness of our souls to receive far better qualities and therefore must consist 1. In Remotione mali the removal and rooting out of all evil thoughts words and deeds 2. The Reception and planting in our hearts all good virtues and graces of Gods spirit Or if you please you may consider in these words 1. Actus 1. The Act which is the casting out of Devils 2. Modus 2. The Means by which we cast them out which are Prayers and Fasting 3. Effectus 3. The Effect or Successe which followeth their casting or going out and it is a freedom from Satans tyrannie and a blessed fruition of liberty to be prepared to receive Gods holy Spirit and his graces for the saving of our souls And touching the first point which is the casting out of these Devils I shall desire you to consider with me these three things That is 1. The Ingredients 2. Their Ingression 3. Their Ejection 1. The Ingredients 1. Of the Ingredients or those that enter into a man to take possession of his heart and Soul are said to be genus Demoniorum a kind of Devils and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sciens a word derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scio disco signifieth a knowing-One whomsoever he be whether he be from heaven or from the earth or from hell But use and custom hath most commonly appropriated this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the worser kind of knowing ones or intellectual creatures that is the infernal Angels which we call Devils or else the most wicked men which are termed Devils incarnate and which oftentimes do shew themselves Devils indeed and to do as much mischief as the Devils of hell as the experience we have had of the cruelty and wickedness of our late Rebels doth sufficiently testify unto us Whereby you may perceive that there are two special kinds of Devils 1. The Devils of Hell which are Spirits That there are two kinds of Devils or spiritual Devils 2. The Devils of the Earth which are Men or carnal Devils and of these I shall treat last And for the first kind of Devils I shall only speak of these three things Of the first kind of Devils Consider three things 1. Their Nature 2. Their Names 3. Their Number And 1. Touching their Nature you are 1. Of the nature of the Devils Observa ∣ tion 1 1. To understand that they are not Chimera's of apprehensions Danaeus Isagog c. 4. de Angelis Damasc l. 2. de Orthodoxa Fide but true real substances for though some men deny them to be any substances but rather to be motus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certain inward motions and vehement passions of the mind whereby men are tossed and caried away to do this or that thing as Danaeus writeth yet not only the most ancient Fathers as Damascen Tertullian and others and so the School-Divines as Thomas and the rest of them Zanchius deoperibus Dei l 2. c. 2. and so likewise all the modern Writers as Zanchius doth by eight special Reasons prove them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. things really existing but also the most sacred Scripture which is veritatis omnis regula the rule of all truth doth most plainly shew unto us that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substances for they are said to talk with Christ to obey Christ to enter into the Swine to be tormented to be tied in chains to reside in everlasting