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![PART I. Then he speaks of the Angels, Qui facia Angelas tuos spiritiis. Sect. 33. Now if it shall be objected, that this expression is onely of the Pag-, so. time present, and without relation to the Creation : Answer is given by Divines, that the Hebrews have but three Tenses in their Verbs, the Preterperfect, Present, and Future Tense ; and have not the use of the Preterimperfect, and Preterpluperfect, as the Greeks and Latines have; whence it ariseth, that the Present Tense with the Hebrews, may, as the sentence will bear it, be translated by the Preterimperfect, as also by the Preterperfect and Preterpluperfect Tense; and this (they say) is practised in this very passage, where the Phrase, as it is in Hebrew, may be rendered as well qui faciebas, as qui fads Angelas, etc. Vid. Hieronym. in Ep. ad Titum, et Thorn. Aqu. 1. p. qu. 61. art. 3. The Latine Annotator saith, the Father meant by the Author, is St. Aug. and quotes him, /. 11. de Civ. Dei, cap. 9. which place I have perused, and find the expression there used by St. Aug. is but hypothetical; for 'these are his words: Cum enim dixit Fiat lux, et facta est lux, si recte in hac luce creatio intel- ligitur Anrielorum, etc. Where you see 'tis but with a Si, and therefore I conceive the Author intends not him, but Chrysostom. Where it subsists alone, 'tis a Spiritual Substance, and may be an Angel.^ Epicurus was of this opinion, and St. Aug. in Enchirid. ad Laurentium. Sect. 35. Moses decided that Question, and all is salved with the new term as- 52. Creation.] That is it which Aristotle could not understand ; he had learned that ex nihilo nihil fit, and therefore when he found those that disputed that the World had a beginning, did maintain that it was generated, and he could not understand any generation, but out of matter prae-existent in infinitum, therefore he took their opinion to be absurd, and upon that ground prin- cipally, concluded the World to be eternal: whereas, if he had understood that there may be such a thing as Creation, he had not done it, for that solves his processus in infinitum. Take from Plato, that the World had a beginning, and from Ari-stot. that it was not generated, and you have the (true) Christian opinion. Sect. 36. In our study of Anatomy, there is a mass of mysterious Philo- Pa£. 54, sophy, and such as reduced the very Heathens to Divinity.] So it did Galen, who considering the order, use, and disposition of the parts of the body, brake forth into these words: Compono hie profecto Canticum in crealoris nostri laudem, quod ultra res suas ornare voluit melius quam ulla arte possent. Galen, 3. de usu partimn. Sect. 37. 1 cannot believe the wisdom of Pythagoras did ever positively, P»s- ss- and in a literal sense, affirm his Metempsychosis.] In this the opinion of Grotius is contrary to the Author, who saith this opinion was begotten by occasion of the opinion of other Philo- sophers, who in their discourses of the life that is to be after](https://iiif.wellcomecollection.org/image/b22650349_0001_0050.jp2/full/800%2C/0/default.jpg)
