like organs, but as the hairs and nails of all animals, and whatsoever other things receive nourishment into their whole substance.-And thus do we see it undeniably manifest, that many of the ancient fathers supposed devils to have bodies; neither can it at all be doubted, but that they concluded the same of angels too, these being both of the same kind, and differing but as good and evil men. And though they do not affirm this of good angels, but of devils only, that they were thus delighted and nourished with the fumes and vapours of sacrifices, and that they epicurized in them; yet was not the reason hereof, because they conceived them to be altogether incorporeal, but to have pure etherial or heavenly bodies; it being proper to those gross and vaporous bodies of demons only to be nourished and refreshed after that manner. And now, that all these ancient fathers did not suppose either angels or devils to be altogether corporeal, or to have nothing but body in them, may be concluded from hence, because many of them plainly declared the souls of men to be incorporeal; and therefore it cannot be imagined, that they should so far degrade angels below men, as not to acknowledge them to have any thing at all incorporeal. But we shall now instance in some few, amongst many of these ancients, who plainly asserted both devils and angels to be spirits incorporate, and not to be mere bodies, but only to have bodies; that is, to consist of soul and body, or corporeal and incorporeal substance joined together, That angels themselves have bodies, is every where declared by St. Austin in his writings; he affirming, that the bodies of good men, Psal. lxxxv. Lit. l.iii. c. x. after the resurrection, shall be "qualia sunt angelorum corpora," such as are the bodies of angels; -and that they shall be" corpora angePsal. cxlv. lica, in societate angelorum," angelical bodies, fit for society and converse with angelsand declaring the difference betwixt the bodies of angels and of devils in this manner: "Dæmones, De Gen. ad. antequam transgrederentur, cœlestia cor[ 15. p. 114. pora gerebant, quæ conversa sint ex pœna tom. iii.] in aëream qualitatem, ut jam possint ab igne pati;" That though devils, before the transgression, had celestial bodies, as angels now have, yet might these afterwards, in way of punishment, be changed into aërial ones, and such as now may suffer by fire.-Moreover, the same St. Austin somewhere" calleth good angels by the name of "animæ beatæ atque sanctæ," happy and holy souls. -And though it be true, that in his Re L. ii. c. xi, tractions he recalleth and correcteth this, yet was this only a scrupulosity in that pious father concerning the mere word, because he no where found in Scripture angels called by the name of souls; it being far from his meaning, even there, to deny them to be incorporeal spirits joined with bodies. And certainly he, who every where concludes human souls to be incorporeal, cannot be thought to have supposed angels to have nothing at all but body in them. Again, Claudianus Mamertus," writing against Faustus, who made. angels to be mere bodies without souls, or any thing incorporeal, maintaineth, in way of opposition, not that they are mere incorporeal spirits, without bodies (which is the other extreme), but a De Musica, lib. vi. cap. xvii. §. 59. p, 401. tom. i. oper. L. iii. edit. Sirmon that they consist of corporeal and incorporeal, soul and body joined together; he writing thus of devils: "Diabolus ex duplici diversaque substantia constat; et corporeus est et incorporeus:" The devil consisteth of a double and different substance; he is corporeal, and he is also incorporeal. And again of angels: "Patet beatos angelos, utriusque substantiæ, et incorporeos esse in ea sui parte, qua ipsis visibilis Deus; et in ea itidem parte corporeos, qua hominibus sunt ipsi visibiles." It is manifest, that the blessed angels are of a two-fold substance; that they are incorporeal in that part of theirs, wherein God is visible to them, and again corporeal, in that other part, wherein themselves are visible to men. Moreover, Fulgentius writeth concern- L. iii.De Trin. ing angels in this manner: "Plane ex [p.119 oper. duplici eos esse substantia asserunt mag- di.] ni et docti viri. Id est, ex spiritu incorporeo, quo a Dei contemplatione nunquam recedunt; et ex corpore, per quod ex tempore hominibus apparent. Corpora vero ætherea, id est, ignea, eos dicunt habere; dæmones vero corpus aëreum.” Great and learned men affirm angels to consist of a double substance; that is, of a spirit incorporeal, whereby they contemplate God; and of a body, whereby they are sometimes visible to men: as also, that they have etherial or fiery bodies, but devils aërial. And perhaps this might be the meaning of Joannes Thessalonicensis, in that dialogue of his, read and approved of in the seventh council, and therefore the meaning of that council itself too, when it is thus declared, voEpous μὲν αὐτοὺς ἡ καθολικὴ ἐκκλησία γινώσκει, οὐ μὴν ἀσωμάτους πάντη καὶ ἀοράτους, λεπτοσωμάτους δὲ καὶ ἀερώδεις, ἢ a πυρώδεις, &c. That the catholic church acknowledges angels to be intellectual, but not altogether incorporeal and invisible; but to have certain subtile bodies, either aiery or fiery.-For it being there only denied, that they were altogether incorporeal, one would think the meaning should not be, that they were altogether corporeal; nor indeed could such an opinion be fastened upon the catholic church; but that they were partly incorporeal, and partly corporeal; this being also sufficient in order to that design, which was driven at in that council. However Psellus, who was a curious inquirer into the nature of spirits, declares it not only as his own opinion, but also as agreeable to the sense of the ancient fathers, ὡς οὐκ ἀσώματον τὸ δαιμόνιόν ἐστι φύλον, μετὰ σώματος δέ γε That the demoniac or angelic kind of beings is not altogether incorporeal, or bodiless, but that they are conjoined with bodies, or have cognate bodies belonging to them.-Who there also further declares the difference betwixt the bodies of good angels and of evil demons, after this manner: τὸ μὲν γὰρ ἀγγελικὸν, αὐγάς τινας ἐξανίσχον ξένας, τοῖς P. 33. [p.48.] ἐκτὸς ὀφθαλμοῖς ἐστιν ἀφόρητόν τε καὶ ἀνυπόστα τον τὸ δαιμόνιον δὲ, εἰ μὲν τοιοῦτον δήποτε ἦν, οὐκ οἶδα εἰπεῖν, ἔοικεν δ ̓ οὖν, εωσφόρον Ησαίου τὸν ἐκπεσόντα κατονομά ζοντος· νῦν δὲ ἀλλὰ ζοφῶδες οἷον καὶ ἀμαυρόν ἐστι, καὶ τοῖς ὄμμασι λυπηρόν, γυμνωθὲν τοῦ συζύγου φωτός· καὶ τὸ μὲν ἀγγελικὸν παντάπασιν ἐστιν ἄϋλον· διὸ καὶ διὰ πάντα ἐστι στερεοῦ διαδύνον καὶ διὸν, καὶ τῆς ἡλιακῆς ἀκτῖνος ὃν ἀπαθέσε τερον· τὴν μὲν γὰρ διὰ σωμάτων διαφανῶν ἰοῦσαν, ἀποστέγει τὰ γεώδη καὶ ἀλαμπῆ ὡς καὶ κλᾶσιν ὑπομένειν, ἅτε δὴ ἔνυλον ἔχουσαν. τῷ δὲ οὐδέν ἐστι πρόσαντες, οἷα μηδεμίαν ἔχοντι πρὸς μηδὲν ἀντίθεσιν. τὰ δὲ δαιμόνια σώματα, κἂν ὑπὸ λεπτότητος * Dialog. de Operationibus Daemonum, p. 44. a ἀφανῆ καθέστηκεν, ἀλλ' ὅμως ἔνυλά πη, καὶ ἐμπαθῆ, καὶ μάτ λισθ ̓ ὅσα τοὺς ὑπὸ γῆν ὑποδέδυκε τόπους· ταῦτα γὰρ τοσαύτην ἔχει τὴν σύστασιν, ὡς καὶ ἀφαῖς ὑποπίπτειν, καὶ πληττόμενα ὀδυνᾶσθαι, καὶ πυρὶ προσομιλήσαντα καίεσθαι The angelical body sending forth rays and splendours, such as would dazzle mortal eyes, and cannot be borne by them; but the demoniac body, though it seemeth to have been once such also, (from Isaiah's calling him, that fell from heaven, Lucifer,) yet is it now dark and obscure, foul and squallid, and grievous to behold, it being deprived of its cognate light and beauty. Again, the angelical body is so devoid of gross matter, that it can pass through any solid thing, it being indeed more impassible than the sun-beams; for though these can permeate pellucid bodies, yet are they hindered by earthy and opake, and refracted by them: whereas the angelical body is such, as that there is nothing so imporous or solid, that can resist or exclude it. But the demoniac bodies, though, by reason of their tenuity, they commonly escape our sight, yet have they, notwithstanding, gross matter in them, and are patible, especially those of them which inhabit the subterraneous places; for these are of so gross a consistency and solidity, as that they sometimes fall also under touch; and, being stricken, have a sense of pain, and are capable of being burnt with fire. To which purpose, the Thracian there addeth more afterward from the information of Marcus the monk, a person formerly initiated in the diabolic mysteries, and of great curiosity ; τὸ δαιμόνιον ἄρα πνεῦμα διόλου ὂν Ρ. 94. κατὰ φύσιν αἰσθητικὸν κατὰ πᾶν ἑαυτοῦ μέρος, [P. 142.] ἀμέσως ὁρᾷ τε καὶ ἀκούει, διαιρούμενον ὀδυνᾶται κατὰ то καὶ τὰ τῆς ἀφῆς ὑπομένει πάθη, τῶν σωμάτων τὰ στερεά· ταύτῃ |