u cal rae, L>e.!(e1.e.36. ir cclera.? tCar,s,i> The,firfrt Booke ofDinirtitie, CH A P. 3, and fubfifting by thernfelues : neither vpheld in any o- ther nor part ofanother thing, Heb. 1.14. Bee they not ail nainiirina f irit,r? The oppofition that is made , lob 4.18, 19. betweene the Angels and men that dwell in houfes ofclay; whofe foundation is in this duti,proueth them tobe of no bodily or ff efhly fubfiance, nor of an earthly mould, but fpirituall and cele(}iall. In Z the Epi- file to the Colo ans,they are termed inuifible.And Luke 24.39 A Spirit bath not f eihandbone, &c. The Prophet likewife oppofcth Spirit and flcfh together , Efay 31.2. Secondly,The fpirit of Angels differeth from the foule of man in kind; for Cb riffs foule was no Angelicall Spi- rit. Hee takenot , faith the Apo(ile, Heb. 2.16. the An- gels , but thefeedof ABRAHAM. Thirdly,I confider the propertiesof their fpirituall na- ture, though common in forne fort to the foule ofman, yet in them farrc more exccllent,and are thefe foure: Firfi, An incomparable power and t}rength. Secondly, Agilitie and nitnbleneffe, able in a trice to difpatch great matters. All which the Prophet noteth to be in fpirits,Efay 31.3. The Egyfttan ù a man , and not 4 'nightie God, andhis ho;fesOre f efh, and not #irit. Thirdly, An excellencie of Vnderfianding , Reafon, and other Graces for which the Apolile rnagnificrb the Angels, t-(r. t3.1.If1] e4ke with the tongise ofAngels, &c. Not that they haue tongues or vfc of (beech, but to note what grace and excellencie ofdifcourfe mail needs bee thought in them , if it might bee fuppofed that they fhould fpeake. Fourrhiy,Immortalitie, which our' Sauiour noteth in the Angels, when he cornpareth together in this behalfe the efface of them, and of the Bleffed , after theRefurre. lion. They cannot, faith bee , dye arxy mere , ferthey are egnall to the Angels. In man I efpeciallyobferue Firfi, Hisperfon, b cónffling of a bodie, and a rea- (onable
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