the appearances, and the names which they ascribe to them, more than sufficiently demonstrate.

III. We add, that they are "merely spiritual," that we may separate them from men, the species opposite to them, and may intimate their nature. And though composition out of matter and form [non cadit, is not an accident, or] does not belong to Angels, yet we affirm that they are absolutely compound substances, and that they are composed (1.) Of being and essence. (2.) Of act and power or capability. (3.) Lastly, Of subject and inhering accident.

IV. But because they are creatures, they are finite, and we measure them by place, time, and number. (1.) By PLACE, not that they are in it corporeally, that is, not that they occupy and fill up a certain local space commensurate with their substance; but they are in it intellectually, that is, they exist in a place without the occupying and repletion of any local space, which the Schoolmen denominate [definitivè] by way of definition, "to be in a place." But as they cannot be in several places at once, but are sometimes in one place and sometimes in another, so they are not moved without time, though it is scarcely perceptible. (2.) We measure them by TIME, or by Duration or Age; because they have a commencement of being, and the whole age in which [durent] they continue they have in succession, by parts of past, present and future; but the whole of it is not present to them at the same moment and [indistanter] without any distance. (3.) Lastly. We measure them by NUMBER: Though this number is not defined in the pages of the sacred volume, and therefore is unknown to us, but known to God; yet it is very great, for it is neither diminished nor increased, because the angels [generentur] are neither begotten nor die.

V. We say that they were "created after the image of God;" for they are denominated "the sons of God." This image, we say, consists partly in those things which belong to their natures, and partly in those things which are of supernatural endowment. (1.) To their nature belong both their spiritual essence, and the faculty of understanding, of willing, and of powerfully acting. (2.) To supernatural endowment belong the light of knowledge in the understanding, and, following it, the rectitude or holiness of the will. Immortality itself is of supernatural endowment; but it is that which God has determined to preserve to them, in what manner soever they may conduct themselves towards Him.

VI. The end subjoined is two-fold: That, standing around the throne of God as his apparitors or messengers, for the glory

of the Divine Majesty, the Angels may perpetually laud and celebrate [the praises of] God; and that they may with the utmost swiftness execute, at the beck of God, the offices of ministration which He enjoins upon them.

VII. We are informed in the Scriptures themselves, that there is a certain order among Angels: For they mention Angels and Archangels, and attribute even to the Devil his Angels. But we are willingly ignorant of that distinction into orders and various degrees, and what it is which constitutes such distinction. We also think that, if [the existence of] certain orders of angels be granted, it is more probable that God employs Angels of different orders for the same [ministeria] duties, than that He appoints distinct orders to each separate ministry;-though we allow that those who hold other sentiments, think so with some reason.*

VIII. For the performance of the ministries enjoined on them, Angels have frequently appeared clothed in bodies; which bodies they have not formed and assumed to themselves out of nothing, but out of pre-existing matter, by an union neither essential nor personal, but local, (because they were not then beyond those bodies,) and according to an instrumental [rationem] purpose,that they might use them for the due performance of the acts enjoined.

-

IX. These bodies therefore have neither been alive, nor have the Angels through them seen, heard, tasted, smelled, touched, conceived phantasms or imaginations, &c. But, through the organs of those bodies, they produced only such acts as could be performed by an Angel inhabiting them, or, rather, existing in them, as the mover according to place. On this account perhaps it is not improperly affirmed, that bodies truly human, which are inhabited by a living and [informans, shaping, or] directing spirit, can be discerned, by human judgment, from these assumed bodies.

X. God likewise prescribed a certain law to Angels, by which they might order their life according to God, and not according to themselves; and by the observance of which they might be blessed, or, by transgressing it, might be eternally miserable without any hope of pardon. For it was the good pleasure of God, to act towards Angels according to strict justice, and not [explicare] to display all his goodness in bringing them to salvation.

XI. But we do not decide whether a single act of obedience was [impetratorius] sufficient to obtain eternal blessedness, as one act of disobedience was deserving of eternal destruction.

* See on this subject the note in page 27,

XII. Some of the Angels transgressed the law under which they were placed; and this they did by their own fault, because by that grace with which they were furnished, and by which God assisted them and was prepared to assist them, they were enabled to obey the law, and to remain in their integrity.

XIII. Hence is the division made of Angels into the good and the evil: The former are so denominated, because they continued stedfast in the truth and preserved "their own habitation." But the latter are called "evil Angels," because they did not continue in the truth, and "deserted their own habitation."

XIV. But the former are called "good Angels," not only according to an infused habit,* but likewise according to the act which they performed, and according to their confirmation in habitual goodness; the cause of which we place in the increase of grace, and in their holy purpose, which they conceived partly through [intuitu] beholding the punishment which was inflicted on the apostate Angels, and partly through [sensu] the perception of increased grace: [If it be asked,] Did they not also do this, through perfect blessedness to which nothing could be added?; we do not deny it on account of the agreement of learned men,though it seems possible to produce reasons to the contrary.

XV. The latter [Thesis XIII.] are called "evil Angels," FIRST, by actual [malitia] wickedness, and THEN by habitual wickedness and pertinacious obstinacy in it: Hence they take a delight in doing whatever they suppose can tend to the reproach of God and the destruction of their neighbour. But this fixed obstinacy in evil seems to derive it origin partly from an intuition of the wrath of God and from an evil conscience which springs out of that, and partly from their own wickedness. XVI. But concerning the species of sin perpetrated, we dare not assert what it was. with some probability be affirmed, that it was the crime of pride, from that argument which solicited man to sin through the desire of excellence.

which the Angels Yet we say, it may

XVII. When it is the will of God to employ [opera] the assistance of good Angels, He may be said to employ not only those powers and faculties which He has conferred on them, but likewise those which are augmented by Himself. But we think it is contradictory to truth, if God be said to furnish the Devils, whose service He uses, with greater knowledge and power than they have through creation and their own experience.

* See the note in page 186.

COROLLARIES.

I. We allow this to become a subject of discussion,-Can good angels be said sometimes to contend among themselves, with [salva] a reservation of that charity which they owe to God, to each other, and to men?

II. Do Angels need a Mediator? and is Christ the Mediator of Angels? We reply in the negative.

III. Are all Angels of one species? We think this to be more probable than its contrary.

DISPUTATION XXVI.

ON THE CREATION OF MAN AFTER THE IMAGE OF GOD.

I. MAN is a creature of God, consisting of a body and a soul, rational, good, and created after the Divine image: According to his body, created from pre-existing matter, that is, earth [perfusa] mixed and besprinkled with aqueous and ethereal moisture: according to his soul, created out of nothing, by the breathing [spiritus] of breath into his nostrils.

II. But that body would have been incorruptible, and by the grace of God would not have been liable to death, if man had not sinned, and had not by that deed procured for himself the necessity of dying. And because it was to be the future receptacle of the soul, it was furnished by the wise Creator with various and excellent organs.

III. But the soul is entirely of an admirable nature, if you consider its origin, substance, faculties, and habits,—(1.) Its Origin: For it is from nothing, created by infusion, and infused by creation, a body being duly prepared for its reception, that it [informaret] might fashion matter as with form, and, being united to the body by a native bond, might with it compose one 15aμevov production. Created, I say, by God in time, as He still daily creates a new soul in each body.

IV. (2.) Its Substance, which is simple, immaterial and immortal. Simple, I say, not with respect to God: For it consists of act and power or capability, of being and essence, of subject and accidents: But it is simple with respect to material and compound things. It is immaterial, because it can subsist by itself, and, when separated from the body, can operate alone. It is immortal, not indeed from itself, but by the sustaining grace of God.

V. (3.) Its Faculties, which are two, the Understanding and

the Will, as in fact the object of the soul is two-fold: For the Understanding apprehends entity and truth both universal and particular, by a natural and necessary, and therefore by an uniform act. But the Will [ propendet] has an inclination to good: Yet this is either, according to the mode of its nature, to universal good and to that which is the Chief Good; or, according to the mode of liberty, to all other [kinds of] good.

VI. (4.) Lastly. In its Habits, which are, FIRST, Wisdom, by which the intellect clearly and sufficiently understood the supernatural truth and goodness both of felicity and of righteousness. SECONDLY. Righteousness and the Holiness of Truth, by which the will was [apta] fitted and ready to follow what this Wisdom commanded to be done, and what it shewed to be desired. This Righteousness and Wisdom are called "original," both because man had them from his very origin; and because, if man had continued in his integrity, they would also have been communicated to his posterity.

VII. In all these things, the image of God most wonderfully shone forth: We say that this is [similitudo] the likeness by which man resembled his Creator, and expressed it according to the mode of his capacity: In his soul, according to its substance, faculties and habits. In his Body: Though this cannot be properly said to have been created after the image of God who is pure Spirit, yet it is something divine,-both from the circumstance that, if man had not sinned, his body would never have died, and because it is capable of special incorruptibility and glory, about which the Apostle treats in 1 Cor. xv,-because it displays some excellence and majesty beyond the bodies of other living creatures;-and, lastly, because it is an instrument well fitted for admirable actions and operations. In his whole person, according to the excellence, integrity, and the dominion over the rest of the creatures, which were conferred upon him.

VIII. The parts of this image may be thus distinguished: Some of them may be called natural to man, and others supernatural; some essential to him, and others accidental. It is natural and essential to the soul to be a spirit, and to be endowed with the power of understanding and of willing, both according to nature and the mode of liberty. But the knowledge of God, and of things pertaining to eternal salvation, is supernatural and accidental; as are likewise the rectitude and holiness of the will according to that knowledge. Immortality is so far essential to the soul, that it cannot die unless it cease to be: But it is on this account supernatural and accidental, because it is through grace