¶INCIPIT LIBER SECVNDVS.
Of Angells. Chap. 1.
Malach in Hebrew, Angelus in Gréeke, Nuncius in Latine, is to bée vnderstoode, a messenger in English. For by warning of Angells men knowe Gods will, and so Angelus is a name of office and not of kinde. And Angelus is a Spirit: but when God sendeth him forth, then hée is first properly named Angelus. Painters paint Angells with wings because of their swiftnesse of flight. And so simple men knowe the swift working of Angells by that manner of painting. And for the same cause in the olde time, Poettes painted the winde with wings, as saith Isid. lib. 7. Chap. 7.
What Angell is after Damascenes minde. Chap. 2.
Damascene saith, that Angell is Substantia intellectualis, alway moueable, frée, and bodilesse, seruing God by grace, and not by kinde, and is pertaker of immortalitie. For he may not die. Of this discription of Angels kind, many māner properties of Angels be to vs shewed and knowne. An Angell is said, Substantia intellectualis. For by reason of the spiritualtie of his substaunce, and of the singular puritie hée perceiueth in himselfe all formes intelligible, that is to vnderstande, all shapes and lykenesse that hée needeth to haue. For to haue cunning and knowledge of things hée apprehendeth shapes and liknesse intellectuall, that may moue his vnderstanding to witte and wisedome. And inasmuch as hée is farre from the bondage of earthly matter, insomuch hée is the more perfect in contemplation of spirituall and vnmateriall thinges: So it is sayde plainly in Libro Causarum. For spirites that hée also named vnderstanding, be full of shapes and likenesse, because they haue knowledge and cunning. Therefore in them shineth all manner of vnderstanding, as in the bodies of men their secrete motions doe declare in the witte to haue knowledge of thinges.[1] Sicut ibidem dicitur consequenter. Moreouer, Angells kinde passeth all bodilye kinde in subtiltie of his Essentia in simplicitie, and in cléernesse of his conceit, and ability of his frée aduisement. This Angells kind hath no succour of bodily matter. Therfore materiall corruption maye in no wise be according to him. Therefore no knowledge by bodily wits may let this fore knowledge that is godly, for an Angell hath forséeing in a manner as God hath. Therefore hee is aboue time, and vnderstandeth all at once: and not one thing after another, or one thing of another, as the conclusion of the premises, as mans vnderstanding and assuraunce of the minde, gathereth knowledge of some thing, through, or of the knowledge of other things. It séemeth that such comparison as is betwéene a simple thing and a thing compound, eyther else betwéene a point and a line in béeing,[2] such is the comparison betwéene Angelles knowledge, and mans perseueraunce, in vnderstanding and déeming. Also no mallice withdraweth nor turneth away the wil of an Angell from the seruice of his Creator. Therefore inasmuch as the substaunce of an Angell is the simpler, and more far from all condition of matter. Insomuch, the lykenes of God shineth yͭ more expresse in him, and in him as it were in a full cléere mirrour, the shining of God appearth the more cleere. And the influence of blisse is the more worthy, insomuch
