(1.) First, _The multitude of devils_. That there are many is not denied, upon the evidence of seven cast out of Mary Magdalene, and the legion which were settled in one poor man at once. It may be we may not credit the devil’s own account of his strength so much as to believe that their number was exactly answerable to a Roman legion, which, if some speak right, was 6666; yet there being so plain an allusion to a Roman legion, and the Scripture in the recital favouring it so far as to consent to a truth in that part of the story, we can do no less than conclude that the number of devils in that person was a very great number, and so great, that the similitude of legion was proper to express it by. Besides, if the Scripture had been silent in this particular, our reason would have clearly drawn that conclusion from such premises as these, that he is the ‘god’ of the world, and rules in the ‘children of disobedience;’ for whatsoever we conceive of his power, we cannot think him omnipotent or omnipresent, these being the incommunicable attributes of the great Creator of all things, in which no creature can share with God. Being then assured that he is the tempter of all men, and that he cannot be in all places at once, we must needs apprehend the devils to be many, as is signified by that expression, ‘the devil and his angels.’ (2.) Secondly, He hath also an advantage for the executing of his designs, from _that order, which from the fore-mentioned grounds we must be forced to conceive to be among devils_. I know the bold determination of the order of angels by Dionysius is justly rejected, not only by Irenæus and Augustine,[83] but also by the generality of protestants, who upon that and other grounds of like presumption do reject that author as not being the true Dionysius the Areopagite. Neither do some of our protestant authors, as Chamier and others, admit the government of angels to be monarchical, which supposition the papists would gladly make use of, as a foundation whereon to establish the universal headship of the pope, being a thing which Dionysius himself, as Chamier affirms, never dreamt of.[84] Yet do none of these authors deny an order among the angels, but willingly grant it, as clearly implied from the term _archangel_ used by Paul, 1 Thes. iv. 16,[85] and from their being called God’s host or army, where order is necessary for the right management of their strength, and confusion the way to the ruin of their designs. The thing they dislike is, the bold and peremptory determination of the particular orders among them, and the assignment of the several charges, employments, and stations to each; which whosoever shall do, must needs be guilty of ‘intruding into things which he hath not seen.’[86] It would upon the same score be a presumptuous folly to make such a determination of the several ranks and particular employments of devils. Yet this hindereth not, but with a warrantable sobriety we may believe in the general that