Fifty Sermons Containing the Chief Points of the Christian Religion, Sermons 3 · 4 (cont.) · Sermon 9
Of good and euill ſpirites, that is, of the holie Angels of God, and of diuels or euill ſpirits, and of their operations.
The ninth Sermon.
NExt vntounto this ſermon of the holie Ghoſt, I will adde a treatiſe of good and euill ſpirites, that is, of the holie Angels of god, and of diuels, or wicked ſpirites, and of their operations. Of whome ſince the holy ſcripture deliuereth vsus an aſſured doctrine, and in all pointes profitable, it ſéemeth that we ought not lightly to regard it, but with as much faith and diligence as we can to bring it vntounto light. It were a foule fault in him that ſtudieth after godlineſſe, to be ignorant of the diſpoſitions of good and euill angels: of whome ſo often mention is made in the holy ſcriptures: yea it were a thing moſt dangerous, not to know what maner of creatures the diuels are, which vnderunder that … ſpoyle vsus▪ But fir… we will ſpeake of holy angels, and then ….
The worde Angel ſome ſ…y to …e a name of office, not of … common to the … and Gréeks, A… angel.of whome it is borrowed, and it ſignifieth an embaſſadour or legate, and therefore it hath a larger ſignification. For the preachers of the truth are …al. 2 &. 3.called Angels, as in Malachie, and in the Apoſtle Paule. For they are the 1. Cor. 11.embaſſadours or meſſingers of the …. Pet. 2.Lord of hoaſtes. S. Peter alſo calleth 1. Cor. 6.euill ſpirites Angels: as Paule alſo doth, ſaying that the faithful ſhal one day iudge the Angels, and that the Angel or meſſinger of Sathan was ſent vntounto him: howbeit the ſcripture …. Cor. 12.peculiarly calleth Angels the bleſſed ſpirites of God, Miniſters, and meſſingers, and heauenly armies. But the Saduceis denied that there be angels. For Luke in the Actes of the Apoſtles, ſayth, The Saduceis ſay, that That there are angels.there is no reſurrection, neyther Angel, nor ſpirite, but the Phariſtis confeſſe both. And in déede the whole ſcripture doth teſtifie that there are Angels, making mention in many places that they hauehave appeared vntounto men, and hauehave reueled vntounto them the will of God, or otherwiſe accompliſhed Actes. 23.his worke. Truely the Lord Ieſus reaſoning againſt ye Saduceis in the Goſpel, ſayth, Ye erre, not knowing the ſcriptures, nor the power of God. For in the reſurrection they Matth. 22.neither marrie, nor are giuen in marriage, but are as the Angels of God in heauen. Let vsus therefore beléeue that there are Angels. For the authoritie of the ſonne of God, and the irreuocable trueth of the holie ſcriptures ought worthily to winne more …r…dite with vsus, than the toyes of all Saduceis and wicked men. What? hauehave not the heatheniſh Poets, and phil…ſophers, confeſſed that there are A. Steuchus in his 6. and. 8. booke, de perenni philoſophia.Angels, whome they call Gods? for they … that Gods in the likeneſſ …, were lodged and interteyned of righteous men, ſéemed to al learned men to hauehave ment nothing elſe, than that whiche the holy ſcriptures make mention of, howe Abraham and Lothe receiued Angels into their houſes reſembling ſtraungers. But howſoeuer the caſe ſtādeth, moſt certeine it is, both by the holy ſcripture, and by manifolde experience, that there are bleſſed ſpirites of God, that is to ſay, good angels. Now what the nature of Angels is, it can not throughly be declared of any man. What Angels are.For there are many things in the order of creatures, whoſe nature can not directly and perfectly be expounded: they may neuertheleſſe after a ſorte, according to our capacitie be ſhadowed out. Some therefore there are whiche ſay that Angels are good ſpirites, miniſters, of a firie nature, created for the miniſterie, or ſeruice of god and good men. Otherſome ſay, Angels are heauenly ſpirites, whoſe miniſterie and ſeruice God vſeth to execute all thinges which he hath determined. Wherefore we ſhall not ſéeme to miſſe much of the marke, if we ſay that Angels are good ſpirites, heauenly, ſubſtaunces I meane incorruptible, created for the miniſterie or ſeruice of God and men.
That Angels are created of God, the writinges of the Prophetes and That Angels are created.Apoſtles doe witneſſe. For Paule citeth that ſaying of Dauid, Whiche maketh his Angels ſpirites, and his Heb 1.miniſters a flame of fire.Coloſſ. 1.
The ſame Apoſtle ſaith: By Chriſt all thinges are created, that are in heauen, and that are in earth, viſible and inuiſible, whether they be maieſties or lordſhips, either rules or powers. Wherfore heretiques hauehave ſet foorth toyes, ſaying that Angels are workers in the creation of al things, and coeternall with God. For God in time by the ſonne as wel created angels as all other creatures. Nowe touching the time when angels were When Angels were created.created, whether with the light before man, or after man, and al the workes of God, let him tell that can, the holie ſcripture paſſing it ouer with ſilence, and pronoūcing no certeintie therof. Epiphanius and Auguſtinus aūcient interpreters of ye ſcriptures, learnedly and truly confeſſe, that there is nothing deliuered in the ſcriptures of y• matter. And that which is not deliuered in the ſcriptures, can not without daunger be inquired after, but without daunger we may be ignoraunt thereof. It is ſufficient to acknowledge that angels were created, at what time ſoeuer it ſemeth they were created. Let vsus rather giuegive god thankes, that he hath created for mankind ſo excellent miniſters. Let vsus liue an holie and an angelike life in the ſight of Gods holy angels. Let vsus watche, leaſt he which tranſfigureth and turneth him ſelfe into an angel of light, vnderunder a good ſhewe and likeneſſe, deceiue vsus. Nowe we muſt further ſée, Angels are Subſtanceswhat maner of creatures angels are: They are heauēly ſpirits, & incorruptible & moſt ſwift ſubſtaunces. We ſay expreſly that angels are ſubſtances, that is to ſay, creatures hauing eſſence or being. For ſome denie that they are ſubſtāces, ſubſiſting in their proper eſſence or being. For they imagine that angels are nothing elſe thā qualities, motions, or inſpirations of good mynds. But the canonical ſcripture calloth them miniſters. Ourſauiour Heb. 1.ſaith, that they whiche riſe againe ſhall be like vntounto the angels of Matth. 22.God. Saint Paule declareth that the ſonne of God is more excellent them the angels, for that they worſhip him as God their creator. The ſelfe ſame apoſtle ſaith, For ye ſhall reade in no Hebr. 2.place, that the ſonne taketh on him the angels, but the ſeede of Abraham taketh he on him. Whiche teſtimonies moſt manifeſtly teache, that angels are ſubſtances, not qualities or motions in mens myndes, that I ſay nothing nowe how they hauehave oftentimes appeared vntounto men in likenes or ſhape of men. Let vsus therefore hold and confeſſe that angels are ſubſtances. Furthermore, what ſubſtaunces angels are, other peraduenture hauehave What mā ner of Subſtances angels are.better declared: for the which I beare no man grudge. I confeſſe that there are good ſpirites, to make difference of them that are euill. Whereof ſhal be ſpoken hereafter. I confeſſe that they are good, not ſo much for the goodneſſe of their nature in whiche they continued, as for their operation or working. For they alwayes ſtirre vp and further vsus to that which is good. I confeſſe alſo that angels are ſpirits, that is to ſay, ſpirituall, heauenly, incorruptible, and excéeding ſwift ſubſtaunces. For the Scripture witneſſeth and ſaithe: Whiche maketh Pſal. 104▪his Angels ſpirites, and his miniſters a flame of fire. The ſcripture, I ſay, nameth Angels ſpirites and a flame of fire, not that angels of their owne nature and ſubſtaunce are corporal fire: but bicauſe fire after a ſort reſembleth them which in clearneſſe, beautie, and incorruptibleneſſe, and alſo in ſwiftneſſe, quickneſſe, and brightneſſe, are y• moſt beautiful and excellent creatures. The … definitions gro…ely enoughe …ay, that the angels are bodily ſubſtances, but Bodily Subſtāces.of their owne kinde. For God only is without body. In th…ſe wordes therefore thus they hauehave …etdowne: Euerie creature is bodily, Angels and all heauenly powers are bodily: though they conſiſt not of fleſh. Nowe hereby we beléeue that they are bodily, bycauſe they are limited in place as the ſoule alſo is incloſed with fleſhe. (Angels peraduenture at this daye are more aptly ſayd to be locall or in place, not circumſcriptiuely; but definitiuely.) We muſt beléeue that nothing by nature is bodileſſe and inuiſible, but God onelyonly, that is to ſay, the father, the ſonne, and the holy Ghoſt: who therefore is rightly beléeued to be bodileſſe, bycauſe he is in euerie place, and fulfilleth, and conſerueth all thinges: and therefore he is inuiſible to all creatures, bycauſe he is without body. Thus much from thē.
But thoſe bodies eyther of young What bodies are taken of Angels.men or olde men, in whiche Angels oftentimes appeared vntounto the fathers, were not their proper or natural bodyes, but taken vponupon them, and as it were borrowed from elſwhere, for a time, and for the weakneſſe of oure capacitie. And what manner bodyes thoſe ſame very bodies were whiche they tooke, or from whence they were taken, or where they were beſtowed when they had ended their buſineſſe, it is verie hard to declare. S. Auguſtine in his Encheridion ad Laurent. cap. 59. ſaith. Who can declare, with what manner bodies they hauehave appeared vntounto men, that they might not only be ſéen but be touched, and againe conuey, not with ſounde ſubſtance of fleſh, but by ſpiritual power, certeine viſions not to the bodily eyes, but to the eyes of the ſpirite or mynd, or telſomthing not in the eare outwardly, but inwardly in the mind of man, euen they them ſelues being therein: as it is written in the booke of the prophetes, And the angel ſaid vntounto me, which ſpake in me. For he ſaith not, which ſpake vntounto me, but in me. Or that appeare euen in ones fléepe, & talke together after the manner of dreames. For we hauehave in the goſpel, Behold the angel of the Lord appeared vntounto him in his ſleepe, ſaying, &c. For by theſe meanes, angels doe as it were declare that they hauehave not bodies which can be handled: and they make a very hard queſtion, howe the fathers did waſh their féete? howe Iacob by taking ſo faſt hold wreſtled with the angel? When theſe things come in queſtion, and eueryevery one giueth his cōiecture as he is able, their heades are not vnfruitfully occupyed: if a moderate diſputation be taken in hand, and the errour of them which thinke they know that which in déede they know not, be remoued: for what néedes it that theſe & ſuch like things be affirmed or denied, or defined with daunger, ſince we may be ignorant of them without blame. Thus farre he. In theſe and ſuche like cauſes let vsus acknowledge his omnipotencie and wōderful diſpenſatiō, who doth what he wil, to whom truly it is not hard to create ſubſtaunces fit & agréeable for his purpoſe and appointment: ſince of nothing he made al viſible and inuiſible creatures. Moreouer we affirme that angels through the grace and power Angels are incorruptible.of God are incorruptible ſubſtā ces, yea and vnchangeable in their felicitie, without burthen and hinderances. For S. Auguſt. alſo Ad Pet. Diac. de fide cap. 23. ſaith, That vnchangeableneſſe was not by nature graffed in Angels, but freely giuen by the grace of God. The ſame Auguſt. De vera religione Cap. 13. ſaith: We muſt confeſſe that angels by nature are chaungeable (if God only be vnchangeable) but in that wil wherwith they louelove God rather than them ſelues, they remaine ſtedfaſt and ſtable in him, and inioy his maieſtie, being ſubiect moſte willingly to him alone. With theſe words agrée thoſe whiche are read in Definit. Eccleſiaſt. cap. 61. in this wiſe. The Angelicall powers which continued ſtedfaſt in the louelove of God, when ye proud angels fell, receiued this in waye of recompēce, that henceforth they ſhuld neuer feel the fretting bit of ye tooth of ſinne to ſeize vponupon them, & that they ſhuld cōtinually enioy ye ſight of their creator without end of felicitie. And in him ſo created ſhoulde continue in euerlaſting ſtedfaſtneſſe. Thus farre he. Truly the ſcripture ſhe wing the Matth. 22.incorruptibleneſſe of Angels, affirmeth that we in the reſurrection ſhal be like the angels. For we ſhall riſe incorruptible. Therefore Angels are 1. Cor. 15.incorruptible. For thus ſaith our ſauiour: The children of this worlde Luke. 20.marrie wiues, and are married, but they that ſhall bee counted worthy to enioy that world, & the reſurrection from the deade, doe not marrie wiues, neyther are married, neither can they die any more, for they are equall with the Angels, and are the ſonnes of God, in ſo much as they are the childrē of the reſurrectiō. Whervpon Theodorctus In diuinis decretis, hath thus inferred: We doe not therfore reckon the angels in the nū ber of Gods, as the Poets and Philoſophers of the Grecians doe, neyther doe we diuide natures y• are without bodies▪ into the male & female …inde. For to a nature immortall or that can not di…, diuiſion of kinde is ſuperfluous: For they hauehave, no néede of increſing, ſince they féel no diminiſhing, &c. But that the Angels are moſt frée and ſwift, and without impediment, Angels are moſte free. ſwifte and ſpeedie.burthen and let, the ſcripture in many places declareth. In the Acts of the Apoſtles thus we reade. The prieſts put the apoſtles in the common priſō, Actes. 5.but the angel of the Lord by night opened the priſon dores, & brought them foorth and ſayde, Go and ſtand and ſpeake in the temple vntounto the people, all the words of this life. But when the officers came, and founde them not in the priſon, they returned and tolde, ſaying, The priſon truely found we ſhut with al diligence, and the keepers ſtanding without before the doores. In the ſame booke thus againe we reade written, Herode put Peter in priſon, and Peter ſleapt betweene Actes. 1….two ſouldiers bounde with two chaines, and the keepers before the doore kept the priſon. And behold the angel of the Lord was there preſent (or ſtoode by him) and a lighte ſhined in the priſon: and hee ſmote Peter on the ſide and ſtirred him vp, ſaying, ariſe vp quickly, & his chains fel off frō his hands. And anon when they were paſt the firſt and ſeconde watch, they came vntounto the yron gate that leadeth vntounto the citie, which opened vntounto thē by the owne accord. Behold no impediments or lets, how ſtrong and mighty ſoeuer they were, hindered or ſtayed y• angel of y• Lord, that he might not execute moſt ſpéedily the commiſſiō which he had from God. All things giuegive place and make way to the Lords embaſſadour. The yron chaines fel from Peters hands of their owne accorde. He walketh ſafe, throughe the … ſouldiers, the Angel going before him. The locke of the priſ…nd…r… no man opening it, is vnlocked, and whē the ſeruaunts of God were gone out, it is ſhut againe. Theſe angels, that is to ſay, theſe heauēly embaſſadours, being of their own nature moſt ſwift and ſpéedy ſpirites are nowe conuerſaunt in heauen, the power of God ſo willing and working: but ſo ſoone as it ſhall pleaſe the Lorde of all, by and by they are preſent with mē in earth, vntounto whom they are ſent of God from heauen. And they are preſente in earth ſometime with one, and ſometime with an other. Not that they are not conteyned in their proper place. For when the angel tolde the women of Chriſtes reſurrection, he was not at the ſame inſtant in heauen, and by the graue or ſepulchre at once. For God onelyonly is not conteyned in place. For he is preſent in euerie place. But angels goe not forwarde faire and ſoftely, neyther are they moued with labour or toyling, after ye maner of corruptible bodyes. Yet in the Scriptures they are expreſſely ſayde to aſcend into heauen, and from thence to deſcend vntounto vsus. We verily rightly beléeue, that oure ſoules as ſoone as they departe out of the bodyes, doe foorthwith enter into the kingdome of heauen. For the Iohn. 5.Lorde hath ſayde in the Goſpell, But hath eſcaped from death vntounto life. And, to day ſhalt thou be with me in Paradiſe. And thou doeſt reade of Lazarus the begger, And it came to Luk. 23. 16.paſſe that the begger dyed, and was carryed by the Angels into Abrahams boſome. To this alſo nowe ſéemeth that ſaying of Daniel to belong. As I was yet a ſpeaking, making ſupplication, Dan. 9.and confeſsing mine owne finde, and the ſinne of my people Iſrael, and pouring foorth my prayers before the Lord my God, for the holy hill of my God. Yea, while I was yet ſpeaking in my prayer, the man Gabriel (whom I had ſeene before in the viſion) came flying haſtily vntounto me. Loe, our ſoules are carried vp into heauen by the Angels, whiche notwtſtanding are elſewhere ſayd at an inſtant to be taken vp into heauē.
Afterwarde, as ſoone as Daniel had prayed vntounto the Lorde, the Angel without any longer delay, flying ſpéedily (for ſo the Scripture ſpeaketh for our capacitie) is preſent with him that prayeth, and ſheweth him that he is heard of God. Angels therefore are ſwift, and paſſing ſpéedie, being kept downe with no weight, neyther hindered or ſtayed from perfourming thoſe things for which they are ſenſe from heauen, albeit they are conteyned in place as creatures (though not limited) and art moued with a certeine order and manner agréeable to that ſpirituall nature. This treatiſe requireth peraduenture that ſomthing alſo be ſpoken of the might, The ſtrength of Angels.power, and ſtrength of Angels. But what néede many wordes in a manifeſt matter? For ſince the Lorde, who ſendeth foorth his Angels, is Almightie, there is nothing but that angels can doe it in thoſe their embaſſages & miniſteries. There is nothing in the whole courſe of nature that is able to withſtande the miniſters of the Almightie God. For Angels are not called powers and vertues for nought.
I will ſhewe one example among many, and yet not the chiefeſt. One Angel in one night, wtout any furniture, or much adoe, ſl…e in the ten…es of the Aſſyri…ns at the wals of Hi…r… ſalem a hundred foureſcore, and fiue thouſande of the valianteſt ſouldiers.
In Daniel we hauehave ſuch a deſcription of an angel, wherby both the power and excellencie of angels may be gathered. His body, ſaith he, was like the Turkiſhe or Iaſper ſtone, his face Dan. 10.to looke vppon was like lightening, his eyes as lampes of fire, his armes & feete were like in colour to poliſhed braſſe, and the voice of his words was like the voice of a multitude. So that it is not needefull to make a long diſcourſe of the knowledge & wiſedome of angels. For this is not a thing that paſſeth capacitie, ſéeing Angels are The knowledge of Angels.creatures. But in ſo much as perteyneth to their embaſſages and miniſteries, ſurely they are moſte wiſe, in al points furniſhed, and in no part diminiſhed. For he that ſendeth them is euerlaſting wiſedome it ſelfe, and he furniſheth his Embaſſadours moſte perfectly. Furthermore, touching the multitude and order of angels, Of the multitude and order of Angels.certeine Diuines hauehave wittily and wiſely inough diſputed. The Scripture ſimply affirmeth that angels are innumerable. For Daniel ſayth, A thouſand thouſands miniſtred vntounto Dan. 7.him, and tenne thouſand thouſandes ſtood before him. It is alſo read that Chriſt ſayde to Peter, Thinkeſt thou that I can not praye vntounto my father, and he ſhal ſend vntounto me more than Matth. 26twelue legions of Angels? Paul… alſo ſayth, Ye are come into the citie of the liuing God, the heauenly Hieruſalem, Hebr. 12.and to an innumerable companie of Angels. Many diſtinguiſhe that innumerable multitude into nine companies, and theſe again they bring into thrée hi…ra…chies or holie principalities, of which, they affirme that eache of them hauehave thrée orders: the firſt Seraphim, Cherubim, Thrones: the ſeconde, Lordſhippes, Vertues, Powers: the third Principalities, Archangels, and Angels. They adde in what they differ betwéene them ſelues, and what is proper to euerie one of them. But S. Auguſt. in his Encheir. cap. 58. ſaith, Wherin lordſhips, principalities, and powers do differ betweene them ſelues, let them tell that can: if yet they are able to proue that they ſay. I confeſſe my ſelfe to be ignorant of theſe matters. And the ſame Auguſtine, Ad Oroſiū cōtra Luſcillianiſtas, ſaith: Truely the Apoſtle ſayth, Whether ſeates, (threnes) whether lordſhips, whether principalities, whether powers. And therefore that there are ſeates, Lordſhips, principalities and powers in the hoaſtes of heauen, I ſtedfaſtly beleeue, and that they differ ſomewhat betweene them ſelues, I hold it for an vndoubted truth: but what they are and what they differ betweene them ſelues I knowe not. Neyther truly do I thinke my ſelfe for the ignoraunce therof to be indaungered, as I am for diſobedience if I neglect the Lordes commaundements. And anon in the ſame place he ſheweth, that we muſt not buſily and curiouſly ſearche after theſe things. Whoſe counſel we doe willingly obey, perceiuing that the ſcriptures, which miniſter vntounto vsus al things neceſſarie and healthfull, hauehave ſet downe nothing concerning them. Yet this we can not deny, that thoſe names (or if you will ſo call them orders of Angels,) are expreſſed in the holie Scriptures: wherevpon for our weakneſſe, it is méete after a forte to expounde them as we may. Theſe The expoſition of names giuen to Angels.bleſſe… ſpirites of heauen ſéeme generally and ſimply to be called Angels, bycauſe they be the meſſingers & embaſſadours of the moſte highe GOD, Angels.who, it appeareth are called Archangels, when they beſent in meſſage in Archangels.Gods greateſt matters, to ſhewe or doe thinges altogether hard and heauenly. For ſo we read in Paule, that The Lord himſelfe ſhal deſeend from heauen in a ſhout, and in the voice of 1. Theſ. 4.an Archangel, and in the trumpe of God. For that we may compare ſmal thinges with great, we ſée that kings and princes in weightie affayres, appoint none to bee their embaſſadours but noble mē. It appeareth that they are called Thrones becauſe they ſtād Thrones or Seates.alwayes at the throne of God, or elſe becauſe God is read in the Prophets to hauehave made and placed his owne ſeate in Angels, and to bee carried of them, as it were in the coche of a king, as Dauid ſayeth: He bowed the heauens Pſal. 18.and came downe, and there was dar…knes vnderunder his feete. He rode vppon the Cherubims, or was carried vponupon the Cherubims, and did flie, hee came flying vppon the winges of the winde. Furthermore the deſcription of the charriot and throne of God in Ezechiel is knowen. They ſéeme to be called Lordſhipps, principalities, and powers, beecauſe God executeth his gouernement and exerciſeth his Lordſhips. Principalities.owne power in the world by the miniſterie of Angels. For ſo alſo they are called powers and armies, or the Powers.hoaſt of heauen. For they incompaſſe the Lord round as his guard, and hee who is called the God of Sabbaoth, or of hoaſtes, the Lord I ſaye of all Angels, ſpirits, and creatures, whoſe miniſterie hee vſeth, when, where, how, and as much as it pleaſeth him, vſeth them alſo as his ſouldiers. S. Hierome thinketh they are called Cherubims of their excéeding knowledge. CherubimOther expoūd them ſwift. Seraphims hauehave their name of feruentneſſe: Or Seraphim.elſe becauſe they are compared to moſt pure and cleare fire: Or for that they are burning in the louelove of God. By theſe names in the meane while are ſhadowed out y• manifold offices, God vſeth the miniſterie of Angels.and diuerſe operations of Angels, whiche we being deſirous to comprehend in few woordes, hauehave ſaid that Angels are created of God for the miniſterie of God himſelfe and men. For Dauid ſaid, Which maketh his Angels ſpirites and his miniſters a flame of fire. And againe in another place, O praiſe the Lord all ye angels of his, ye that excell in ſtrength, ye that fulfill Pſal. 103.his commaundement, & hearken vntounto the voice of his words. O praiſe ye the Lord all his hoaſts, ye ſeruants of his that doe his pleaſure. And of Angels Paule alſo ſayth, Are not all miniſtring ſpirits, which are ſent out into the miniſterie for their ſakes, which ſhalbe heires of ſaluation? But God vſeth the miniſterie of Angels vppon no neceſſitie, but of his owne goodwill. For hee might bee without them, ſince by his word he bringeth to paſſe what he will. For hee ſpake and they were made, hee commaunded & they were created, not one of al the angels i…yntly working with him: ſo at this day alſo, hee is able without the help of Angels, to bring to paſſe what he will. But beecauſe of his ſpeciall goodneſſe hee created them to the partaking of euerlaſting life and ſaluation, hee vſeth their miniſterie to vsus ward, as he alſo doeth the ſeruice of other creatures to whom they declare their faith & obedience to God ward, and God exerciſeth his vnſpeakeable goodwill both toward them, whom by grace he hath made partakers of euer laſting ioy, and alſo toward vsus, whom he hath vouchſafed to honour with the ſeruice of ſo excellent a company. For amonge other innumerable and the greateſt benefites of God, whereat not without cauſe we are aſtoniſhed, this is not to be accounted the leaſt, that he hath giuen vsus angels to be our ſeruants. Truely this is an excéeding great token of his fatherly care and regard to vsus ward, firſt of all becauſe he frameth himſelfe ſo ſwéetely to our capacities and diſpoſitions. In time paſt the Lord himſelfe ſpake with his owne mouth in mount Sina with the church or cōgregation of ye Iſraelites, but when he vnderſtood that they had rather he ſhould ſpeake by their interpretour Moſes, he toke their wiſhe & offer, and afterward he ſpake by Moſes, Exod. 19. D…u…. 5.vſing his miniſterie toward them. Truly God is able to poure moſt perfecte faith into our minds by his holy ſpirite, without any ioynt-working of men, but becauſe he knew it was profitable for vsus that it ſhould ſo bée, he inſtituted the miniſterie of his word, and planteth the faith of the Apoſtles by the preaching of the Goſpell. And that ordinaunce once made he doth ſo preciſely obſerue, that when he might hauehave done the ſame by angels, yet by the Angels themſelues hee ſendeth them that are to bee inſtructed in the faith to the Apoſtles. For it is manifeſt what the angels of the Lord in the Actes of the Apoſtles did with Cornelius, whome he ſendeth vntounto the preaching of Peter. Therefore when God Actes. 10.ſéeth the miniſterie of angels conuenient for vsus, then of good wil, vppon no neceſſitie he vſeth their miniſterie toward mē. And doubtleſſe angels louelove men excéedingly, and that which they do, they doe of their owne accord, not of conſtraint, nor vnwillingly. For they cānot but excéedingly louelove them whome they ſée to be ſo déere to their creatour, that for their ſakes hée ſpared not his onelyonly begotten ſonne, but for them deliuered him vpp into moſt bitter death. That I make no mention héere of ye moſt readie obedience whiche they performe to their God, who willeth and commaundeth them to ſerue him, and men. The Lord in the Goſpell witneſſeth, That the Angels Luke. 15.in heauen reioyce at the conuerſion and turning of men that bee ſinners. In Zacharie the angel of the Zacha▪ 1.Lord is brought in very ſorowfull for the myſerie of the captiues in Babylon, and carefull for their deliuerance from captiuitie. All whiche thinges commend vntounto vsus the louelove and affection of Angels towards mankinde. For otherwiſe thoſe bleſſed ſpirites, are not moued with affections, carefulneſſe or ſorrowe, as wee are in the fleſh. But they be glad, and reioyce, as bleſſed ſpirites can reioyce, in whome there is no humane affection. Whiche affections neuertheleſſe, are not onelyonly attributed to them, but to GOD himſelfe tropically or by a figure, & as they ſay, foreign, yt is, after the affection of mā, to the end oure mindes maye the better vnderſtand, and more eaſilie conceiue ſpiritual and heauenly thinges as it were by parables: howbeit let vsus thincke that parables do not always conteine all thinges, therefore our minds muſt be lifted vp to higher thinges, and ſpirituall thinges muſt ſpiritually bee iudged.
The miniſterie of Angels extendeth very farre, whiche I will declare What the miniſteries of angels are.by rehearſing certeine kinds of them as briefly and as plainely as I can. Firſt they doe ſeruice vntounto God himſelfe in all thinges, which I thincke is ſufficiently declared in that whiche went afore. The ſame God they all magnifie together, with euerlaſting praiſes, worſhipping, glorifying, & reioycing in him. For Theodoret reciting certein teſtimonies of ſcriptures concerning this matter, ſayeth, The miniſterie or ſeruice of angels, is the praiſing of god, & ſinging of hymnes or ſonges. For ye holy prophete Eſaie ſaith of the Seraphim, yt they cried and Eſai. ….ſaid, Holie, holie, holie, is the lord god of Sabbaoth, heauē & earth are full of his glorie. And of ye Cherubim, ye heauenly prophete Ezechiel ſayeth, that he heard them ſaying, Bleſſed be the Ezech. 3.glorie of the Lord out of his place.
The whole hoaſt of heauen alſo ſingeth a birthe ſonge to Chriſte their Prince when hee was borne, as is to be ſéene in S. Luke, ſaying: Glorie Luke. 2.be to God on high, & in earth peace, and amonge men good-will. So they goe before with an example for men to followe, teaching what they alſo ſhould doe, that is, offer praiſe and thanke ſgiuing to God on high, whom the Angels alſo reuerence and worſhip with vsus.
Moreouer the angels louelove ye truth, and are deſirous to hauehave ye ſame ſpred abroad, and the glorie of God by all meanes furthered, and therefore they laye blockes in the waye of falſe prophets hating them with their accurſed doctrine and Antichriſte. For S. Peter teſtifyeth that the Angels deſire 1. Pet. 1.to behold the Goſpell of the ſonne of God. In the reuelation of Ieſus Chriſte made to Iohn the Apoſtle, the Angel of the Lord bindeth Sathan: and the angels furthering the Goſpel of Chriſt, ſet themſelues eueryevery where againſt falſe Chriſtians, and falſe teachers. For euen in y• end of the world, The ſonne of man ſhall ſende forth Matth. 13.his Angels, and they ſhall gather out of his kingdome, all thinges that offend, and them whiche do iniquitie, and ſhall caſte them into a fornace of fire.
They themſelues ſtand in the preſence of the Allmightie God wayting his commaundement, who ſo ſoone as he ſhall commaund them to goe forth, and to execute his comaundements, by and by they make ſpéede. They come therefore vntounto men to declare the will and commaundementes of God. So the Angel Gabriel came firſt to Zacharie the father of Iohn Baptiſte, afterward he came to the bleſſed Luke. 1.virgin to ſhewe vntounto her the incarnation of the ſonne of God. Innumerable examples of this kinde are eueryevery where found in the holie ſcriptures.
They watch for our ſafetie, beeing carefull for vsus, yet without moleſtation, whereof I tould you before. They aduertiſe the faithfull in time conuenient, foreſhewing dangers to come, and they alſo do comfort the afflicted. For the wiſemen being warned by ye Angel, that they ſhould not returne vntounto Hieruſalem to Herode, auoyde Matth. 2.great perill. Ioſeph alſo béeing commaunded by the Angel ſlieth into Aegypt, deliuering the Chriſte or annointed of the Lord out of the bloudie handes of Herode. Chriſte alſo at the Luke. 22.mount of Oliuet beeing in a bloudie ſweate, is comforted by the angel. And Hagar the handmaide of Sara béeing in extreme daunger, is recreated Gen. 16.by the conſolation of an angel. As alſo the Apoſtle S. Paule béeing very néere ſhippwracke, heareth this Actes. 17.voice of the Angel of the Lord: Feare not Paule, thou muſt be brought before Cęſar, and loe God hath giuen thee all them that ſaile with thee. Againe, angels are ſent for reuengement of miſchiefous perſons, to take puniſhment, I meane, of thoſe that be wicked and impenitent.
For the fir… borne of the A…gyptians … of the Angel. In the Acts Exod. 12.of the Apoſtles the Angel of the Lord ſiniteth Herode Agrippa. It is ſaid Actes. 12.that in the camp of the A…yrians many were ſinitten & ſlaine of one Angel. 4. Reg. 19.And Dauid ſawe an Angel with a ſword drawen, houering betwéen heauen and earth, afflicting the people 2. Reg. 24.with a moſt gréeuous plague. So we beléeue that the holy Angels ſhall come with ye ſonne of man vntounto iudgment, as Paule witneſſeth and ſayth. Our Lord Ieſus Chriſte ſhalbe reuealed 2. Theſſ. 1.from heauen, with the Angels of his power, in flaming fire, rendering vengeance vntounto them that know not God, and that obey not the Goſpell of our Lord Ieſus Chriſt. For in the Reuelation of Ieſus Chriſte alſo the Apoc. 16.Angels powre out vialls full of the wrath of God vppon the heads of falſe Chriſtians.
Moreouer, they take vppon them the charge and defence of vsus, God ſo commaunding: they are oure kéepers, readie at hand watching ouer vsus that no aduerſitie happen vntounto vsus, and doe guide our ways. For hetherto belong the teſtimonies of the Pſalmes, and very many examples of the ſcripture. Dauid ſayth, This poore (or afflicted) man cryed, and the Lord heard him: Pſal. 34.and ſaued him out of all his troubles. The Angel of the Lord pitcheth his tents rounde about them that feare him, & deliuereth them. And in another Pſalme hee ſayeth: There ſhall no euill come vntounto thee, neither ſhall any plague come neere thy tabernacle (or dwelling.) For he ſhal giuegive his Pſal. 91.Angels charge ouer thee, to kepe thee in all thy wayes. They ſhal beare thee in their hands, that thou hurt not thy foote againſt a ſtone. Thou ſhalt goe (or walke) vppon the Lion and Add…r (or aſpe,) the young non and the dragon ſhal… thou … vnderunder thy …eete. And the Lord in the Goſpell Matth. 18.plainely ſayeth, that little children hauehave angels without doubt to be their kéepers. Iacob …he … greatly Gen. 32.fearing his brother Eſau▪ … Angels comming to meete him, & vnderſtandeth that Angels were giuen vntounto him as guides and kéepers of him in his way, againſt the …erceneſſe of his brothe. In the affaires of Heliſeus, 4. Reg. 6.wee read that the king of Syria beſéeged the citie Dothan with a great hoaſt, wherein Heliſęus at that time ledd his life, whom he had purpoſed to take: when the ſeruaunt of Heliſaeus perceiued that, and was troubled in minde, and lamented his maiſters caſe, Heliſaeus ſaid, Feare not, for they that bee with vsus, are moe than they that be with them: the Prophete alſo prayed and ſaid, Lord I beſeech thee open his *Seruantseyes that he may ſee, & the lord opened the eyes of the ſeruaunt, and he looked and behold the mounteine was ful of horſes, and fierie chariots, that is to ſay, he was armed and defended with the guard of an hoaſt of Angels.
Abraham alſo ſayth to his ſeruant, The Lord God of heauen which ſaid vntounto mee, VntoUnto thy ſeede will I giuegive Gene. 24.this land, he ſhall ſend his Angel before thee, namely, to directe thy way, to defend thée, and bring to paſſe that thou mayeſt obteine thy deſire. For the Lord himſelfe ſaid to Moſes in Exodus, Behold I will ſend my Angel Exod. 34.before thee, to keepe thee in the waye, & to lead thee to the place that I hauehave prepared.
In the Actes of the Apoſtles thou doeſt often read, that Angels ſerued the Apoſtles, furthered their purpoſe, and defended them againſt their aduerſaries. In Daniel Ang…ls are brought in for princes, and preſidents or …. 10.gouernours of kingdom…, as Michael with Gabriel princes of th… Iſraelitiſhe kingdom… and … other of the Perſian … of y• Gr… cian kingd…, and eache of them debate the matt…r touching his owne kingdome, and fight for the ſame. Not that there is any variaunce or diſagréement in heau…n, where doubtleſſe there is plentifull peace, euerlaſting concorde and quietneſſe, neither that there are conflictes or battells fought betwéene the Angels, as betwéene thoſe Gods whom the Poet Homere deſcribeth: but by a parable and alluſion heauen is compared to the Court of ſome puiſſaunt and renowmed prince, where Embaſſadours of ſundrie countries debate their diuerſe cauſes: which is done in conſideration of our weake witt and ſlender capacitie. For thus we ought to cōceiue in our minde, that God, who is the only Lord of all kingdomes, heareth all mens ſuites, and taketh in hand all mens matters, and that Angels at the word and wil of God miniſter and doe ſeruice vntounto God, when it pleaſeth him to vſe their miniſterie and ſeruice. For ſo Nabuchodonoſor alſo ſawe in a viſion a watchman cōming …an. 4.downe from heauen: and foretelling the deſtinie of the trée that was to be hewen downe.
Neuertheleſſe we muſt héere take We muſte …ot attribute too much vntounto Angels.héede leaſt contrarie to the nature of true religion wee attribute too much to Angels, that we worſhip them not, that we cal not vppon them nor ſerue them. In déed when men he are that Angels are giuen vntounto them of God for miniſters, and that God by them doeth good vntounto vsus, by and by they thincke that ſome honour is to bee aſcri…ed … giuen vntounto them. But …ncere religion doth teach vsus to acknowl…d… ▪ GOD the authour of all … thing… ▪ that the Angels are …he miniſter… … God, and as it were inſtruments by whome he worketh, as wée ſée the ſonne, the mone, the ſtarres, the Patriarches, the Prophets, and ye Apoſtles, to be and to hauehave béene. But who beeing well in his witts, hath worſhipped, called vppon, or ſerued ye Sunne, or the ſtarrs, though they bée creatures very excellent and beneficial vntounto men? And what partaker I pray you of true faith & beléefe, hath worſhipped, called vppon, or ſerued the Patriarches, the Prophets, and y• Apoſtles, thoughe they were indued with moſt precious gifts, & wonderful in working of myracles. Wee doe all worſhip, call vponupon & ſerue God, & wée confeſſe y• God worketh by his ſaints: who together with the holy angels of God, require nothing leſſe than to bee worſhipped, called vppon and ſerued of vsus. For truly ſaid Lactantius, lib. Inſtitut. 2. cap. 18. Angels, ſince they Sainctes wil not be worſhipped of vsus.be immortall, neither ſuffer, nor yet are vnlling to be called Gods: whoſe onelyonly office it is alone to attend vponupon God with their ſeruice, to bee at his becke, and to do nothing at all but at his comaundement. For wee ſay that God ſo gouerneth the world, as a king ruleth his kingdome, whoſe officers no man wil ſay are fellows with him in ruling his kingdome, albeit affairs be diſpatched by their miniſterie and ſeruice. And therefore we read that ſ. Auguſtine alſo ſaid, Whē the Angels of God heare, hee himſelfe heareth in them, as in his true temple, not made with hands. Verily if wée looke more narrowlie into and weighe the holy ſcripture, we ſhall finde not in one or two places, that the name of God and Angels …. For angels ar… …, …nd inſtrumentall as (they … theme) but God is the … principall cauſe. For in the Acts of th… Apoſtles wée read th… … And when fourtie yea…s w…r… …. there appeared into him in the Actes. 7.wilderneſſe of mount Sin… an Angel. And by and by hee addeth▪ And the voice of the Lord came vntounto … ſaying, I am the God of thy fath…, … He calleth the ſelfe ſame Lord, whom a little before hée had called an angel, to wit, becauſe he beléeued that an angel both ſaith and doeth all thinges at Gods commaundement: that ye word and the worke is proper to God, & the angels are as inſtruments. Likewiſe in the booke of Iudges, cap. 6. he … called Lord, which euen now was called an angel. Hagar the handmaid of Sara receiued a great benefite in the deſert Gen. 16.by the angel of the Lord, yet ſhée accompteth not the ſame receiued of ye angel, but of the Lord. She giueth not thankes to the angel, neither doth ſhe conſecrate the memorie thereof to the angel, much leſſe doth ſhe worſhip and call vponupon the angel, nay rather ſhe referreth her ſpeach alſo vntounto God. For ſo the holie ſcripture witneſſeth▪ And ſhe called the name of the lord which ſpake vntounto her, Thou god lookeſt on mee, &c. The childrē of Iſrael, before whome the angel of the Lord went in the wildernes, neuer offered ſacrifice to their guid or captaine, neuer worſhipped or ſerued him. Euen ſo the ſeruaunt of Abraham being committed to the angel, doth not make ſupplication vntounto him, deſiring him well to proſper his purpoſe, but hée prayeth vntounto God, & requireth of him to ſhewe and giuegive triall of his merciemercy toward his maiſter Abraham. In Daniel the … God …n…ly. For they …, Bleſſeſſ… thou O Lord god of … fathers, …ight worthie to be … and honoured in that …. So in like manner … in expreſſe words …nfe…th that … god, whoſe hée is, and whome hée worſhippeth▪ though in ye mean… while he had made mention alſo of an angel. For ſo he… ſaith in the Acts, There ſtoode by me Actes. 27.thir night, the angel of God, whoſe I am, and whome I ſerue, that is to ſay. God. For in another place Iohn being willing to worſhipp at the angels féete, the angel crieth: See thou doe it not for I am thy follow ſeruaunt, and Apoc. 22.of thy brethren the Prophets, and of them which keepe the woords of this booke. Theſe plaine and manifeſt teſtimonies of holie ſcripture, euidentlie … vsus, that although God vſe the miniſterie of angels toward vsus, yet y• they are to be acknowledged and confeſſed of vsus, to be miniſters of God, & fellow ſeruaunts, and therfore not to be worſhipped nor called vppon, but that God onelyonly muſt be worſhipped, call…d vppon, and ſerued. From this holy doctrine of ſcripture, certeine miniſters and eccleſtaſtical writers of ye auncient Church hauehave nothing ſwarued. For Lactantius in that booke whiche we cited a little before ſayeth: Angels wil hauehave no honour giuen vntounto them, whoſe honour is in God. But they which reuolted and fell from the miniſterie of God, becauſe they are enimies of the trueth & offenders, they goe about to chalenge to themſelues the … I goe vntounto … what prayer, … deuouring to … vntounto thée, …d being not able of themſelues hauehave aſſayed (as I heare) theſe wayes, & hauehave fallen into … deſire and … aft…r curious viſions, … to be deceiued. Theſe thinges are extant, Lib. 11. Confeſſ. cap. 42. … which he ſheweth at large, that Ieſus Chriſt is the onelyonly … … terceſſour for all the faithfull▪ The ſame Auguſtine in his …. De Ciuitate Dei, cap. 16. … words that the good angel… of God require ſacrifices, not for themſelues, but for God. In his laſt chapter of his booke. De ver a Religione, hee ſayeth: Let vsus beléeue that ye beſt angel … that God be ſerued with the … and moſt excellent miniſterie, that to… ther with them we ſhuld … God, in the … of whom they are bleſſed. For we are not bleſſed by ſéeing ye angels, but by ſéeing the trueth, whereby wée alſo louelove the very angels, and … together with them. Wher…fore we honor them for lou…, not of …. Neither The wor…hippinge …f Angels greatly cō demned.doe we build temples vntounto them. For they are vnwilling in ſuch ſorte to be honoured of vsus. Béecauſe they know yt we our ſelues, if wee hée good, are the temples of the moſt high God. It is wel written therfore y• an angel for…ad a man to worſhip him, but willed him to worſhip on… only God, vnderunder whome he alſo was a fellow ſeruant wt him. The ſame Auguſt therfore in his catalogue of heretiques, … of Chriſt, & his church. … of ye author, if any require … th…ſe▪ If we ſhould make a temple (…) of wood & ſtone to the hol… Marke what he thinketh of the temple builte to S. Michael in Mount Garganu….ang… that is moſt excellent; ſhuld … …ee curſed of the …rueth of Chriſt, and of the church of God? becauſe we do that ſeruice to a creature, … only is due to one god. If therfor… by building a …ple to any kinde … we ſhould …ob God of his … not hee the true God … we build not a temple, but … his temple▪ Th… …
Theſe … hauehave I hether to … of th… holie o… good … Of euill ſpirites.…, of wicked angels …, that is to ſay, … diuels. Hereof I wil … plainly ſpeake that which the holy ſcriptures miniſter vntounto me…. That there are diuels y• Saduce…s in That there are diuels.times p…ſt …e…ied, and at this day alſo … religious; nay rather Epicures denie the ſame. Who vnleſſe they …pent, ſhal one day féele to their excéeding great paine and ſmart, both that there are diuels, & that they are tormenters and executioners of all wicked men and Epicures. For the whole ſcripture and all Godly & wiſe men, as many as hauehave liued from the beginning of the world, euen vntounto this day, hauehave confeſſed that there are euil ſpirits or diuels.
Nowe what thing diuels are, it is What the diuel is.no leſſe harde and doubtfull exactly to define …, than I … difficult to d…ſcribe fully the nature of Angels: howbeit I will ſhadow them out by one or other kinde of deſcription, to the end I may entreate of them in a certeine order. Euill angels are corrupt and wicked ſpirites, and for their reuolting or falling away, euerlaſtingly condemned: ſubiect in déede they are to God, but yet neuertheleſſe aduerſaries to God and men, for that they turne all their traueile… and ſtudies to the contempt and deſpi…ing of God, and to ye deceyuing and deſtruction of men. Firſt, that the diuell is a creature, hereby it is manifeſt, béecauſe there is but one creatour onelyonly, That the diuel is a creature.to wit that God in Triniti… & Vnitie. He created all ſpirits: but the diued alſo falleth in the reckoning of ſp…rites. We ſaid before that the time of their creation is not ſet downe in the ſ…ripture, when as we ſhew…d that it was no where expreſſed, at what …, whether before man or after man Ang…ls were created. Herevnto we … add, that euil angels became euil, not by creation, but by their owne reu…lting The diuel was not created euil.and falling away. For all things whiche God created, were and are excéeding good: all angels therefore, as men in like manner, were naturally created good. But they continued not ſtedfaſt in this goodnes, granted giuē and graffed in them of God, but they beeing corrupte with their owne malice, as men alſo are, fell, and were by the moſt iuſt god, throwne out of heauen, as out of the felicitie or happines which was giuen them. Now, when or at what time this was done, ye ſcripture Of the fall of Angels from heauen.doth not againe expreſſe: howbeit, it ſeemeth to hauehave béen done before the fall of man. For the diuel by the ſerpent egged our parentes to ſinne, & drewe them into miſerie and death. … particularly ſh…w y• … how … were … out of …. I… …yth g… rally y• there … …lly or … …ound in the angels, & that therefore they were throwne downe headlong into h…ll. For we read in the booke of Iob, Behold he found no truth in his Iob. 4.ſeruaunts, and in his angels there was follie (or wickednes.) S. Peter nothing diſagréeing from this, ſaid, That God ſpared not the angels which ſinn…d but caſt them downe into hell, & 2. Pet. 2.deliuered them into chaines of darknes, to be kept vntounto iudgment. But … alſo ye brother of Iames, ye Apoſtle of the Lord, ſyrnamed Thaddęus, rehear…ng ye ſame ſentence in a man…r, ſaid, The angels whiche kept not their firſt eſtate, (to witt, the nature wherein they were created) but left their owne habitation, (to witt, their … their offic…, and their faith) the Lord hath reſerued in euerlaſtinge chaines vntounto darcknes, vntounto the iudgment of the great day▪ What, doth not our lord and …uiour Chriſt ſpeaking of y• diuel ſay thus? He was a murtherer Iohn. ….from the beginning, & abode not in the truth. For herevppon we maye gather, that the diuel ſometime abode or was in the truth, but ſhruncke and forſooke it by faithleſſe falling awaye. Thoſe teſtimonies which witnes that an angel ſinned by reuolting, & was throwen down headlong into hell, are ſufficient for godly minds, and ſuch as are not curious. Furthermore out of Eſaie and Ezechiel, there are recited of others teſtimonies making for the Iſai. 14.ſame matter: which as we reiect not, ſo we doubt not but that by an Allegorie they are applied vntounto theſe of ours. That which is alledged out of Luke, I Ezech. 2…fawe … property expounded of the …rſt full of Angels, for there is another fal of the diuell, tow…tt, wh…reby thy he fell by his owne …y … (whereby he ha… poſſeſſed the minds of men, and … them with wickedneſſe and ſinne) thorough ye comming of Chriſt into the world, & through the ſincere preching of the goſpel. Nowe thereis no d…ubt that all Angels were created good, and that the euil fell through the… owne & not thorough Gods faultē and fo…lie, whereof I ſpake ſomwhat alſo in the 10. Ser. of the. 3. Decade, where I intreated of the beginning of …. To which I wil now … and euident declaratiō of … biſhop of Cyrus taken out … of the ſcriptures, who in his …. decret. ſaith. Let vsus cōſider whether the diuels iuſtly ſ…er puniſhment, ſince they receiued of him that made the a nature like his. … can he which is good be called the creator of wickedneſſe? And how… is he … righteous & iuſt, that puniſh… … which can do nothing y• …, but is tied & bound with fetters o… w…ckednes and vice? But we know yt the God of al things, and ye … of iuſtice & righteouſnes is righ…ous and iuſt. Therefore he wil not puniſh the diuels vniuſtly. And we knowe that god was their guide and captein, and yt the good angels are his workmanſhip, & that he is called good of all ſuch as are rightly minded. He therefore made not ye nature which could do no thing yt is good, traueling & bringing foorth wickednes only, & dooing things contrary to his will & minde. If God therefore did neither make the euill nature (for he is the maker and worker of all good things, as hee him ſelfe is good,) then doeth he not ſo much as … or …, & he wil puniſh y• … & …uch alſo as ſerue & are vnderunder him. Therfore …he diuell of his owne wil & accorde is euil, & they y• take his part. For as god made man good in y• beginning, & with frée will of minde, theſe …, to wit, good angels kept their nature whiche they receiued, pure & vncorrupt: but thoſe (to wit men) declined & ſel into the worſe, & corrupted their heauenly ſhapes, & they that were like vntounto God, made thē ſelues br…tiſh: ſo alſo y• diuel & rout of diuels which were with other bodileſſe crea…s, … not folow ye goodwil of them … …he Lord God: but béeing pu…t vp with y• diſeaſe of hautines & pride, … them ſelues vntounto y• which was the …, & fel frō their former ſtate …. Thus farre he. With Theodo… …o…h S. Auguſtine agrée … De vera rel…. ca 13 …, The diuell in as much as he is … not euil, but in aſmuch as he … wicked of his wil, for ſet…g more by him ſelf than by god, he wo…ld not be in ſubiection vntounto him, but ſwelling through pride, he fel frō his chiefe eſſence & excellent beeing. And againe, in his tretiſe vpō Ioh. 42 … demaūd frō whence the … frō thence doutles frō whēce alſo th…other angels are: but th'other angels conſtantly cōtinued in their obediēce, he by diſobedience & pride ſell frō an angel & became a diuel. Now yt which I affirmed touching thoſe wicked ſpirits, The diuel is euerlaſtingly cō demnedwho for their reuolting & falling away are adiudged to dānation. I ſee it denied of ſome, who promiſe to condemned ſpirits redēption from their puniſhments, a little before the iudgment day. But againſt theſe, very many doctors of ye church hauehave diſputed, all and eueryevery one of thē condemning with one voyce, an opinion which the … longe ago condemned. For the iudge in the ende of the world … definitiue ſentence againſt … than & al the wicked, ſhal ſay, Depart …rom me ye curſed into euerlaſting fier, Ma…th. 25.which is prepared for the diuell and his …ngels. And by & by the Apoſtle & holy Euangeliſt a witneſſe of the truth doth …dde, And theſe ſhal go into euerlaſting …uniſhment, but the righteous into life euerlaſting. For in Marke the lord alſo Mark: 9.…aid, In hell their worme dieth not, and …he fier is not quēched. And in Iohn in more plaine & pithie wordes he ſaith, They that hauehave done good ſhall come forth Iohn. 5.vntounto the reſurrection of life, and they that hauehave done euil vntounto the …eſurrection of condemnation. He doth not …ay, they ſhal go either into life or into condemnation, but into the reſurrection either of life or condemnation, that is, to remaine euerlaſtingly in life or death. For Daniel, of whom the Lorde borowed theſe wordes, hath ſaid, And many of them that ſleepe in the duſt of Da…. …2.the earth ſhall awake, ſome to euerlaſting life, and ſome to ſhame and perpetuall contempt. For Iohn the Apoſtle ſaith, that the ſmoke of thoſe that are condemned & thrown headlong in Apoc. 20.to hel, for euermore ſhal aſcende vp. It is certeine therefore, that the condemnation of the wicked ſhal be altogether without ende and euerlaſting. Furthermore Diuels are ſpirits and ſubſtāces.in calling the reuolting. Angels, ſpirits, we doe not vnderſtand by ſpirite the wicked affection of the hart, or the qualitie or paſſion of the minde, or corruption and ſinne. For the world is not without ſome, which thinke the the diuell is nothing els, but a miſchefous man, or a miſchiefous & ſinnefull …ōmotion or outrage of the minde. By ſpirits therefore we vnderſtand ſpiri…uall ſubſtances, indued with féeling & …nderſtanding For in the firſt chapter of …, ſathan came & ſhewed him ſelf among the children, (or ſeruāt… of god Iob. 1.ſpeaking with the lord. The goſpel … reporteth vntounto vsus, that diuels bée… caſt out of a man, entred into the herd Matth. 8of ſwine, … drowned them i… the … of the ſea or lake of Gaderen. Moreouer the goſpel recordeth, that the diuel ſinned Iohn. 8.from the beginning, that he coltinued not in the truth, that he is a lier & a murtherer. Iudas maketh mentiō that the angel fought with the diuell In Marke the diuels cry out and ſay, What hauehave we to do with thee, thou Ieſus Marke. 1.of Nazareth, art thou come to deſtroy vsus? but yet for al that our ſauiour bein… alredy appointed & made iudge, ſhal ſay to the diuels, Go into the euerlaſting fier. Al which teſtimonies agree Matth. 25.to ſubſtances by them ſelues ſubſiſtine & not to qualities. Diuels therfore ar… ſpirituall ſubſtances. But what bodie… What maner of bodies they be which… the diuels tak….they be which they often times take, & in which they appeare vntounto men, n… man I thinke can perfectly tell: whic… alſo we tolde you a little before, when we entreated of the bodies which good angels toke: For truly that diuels pu… on bodies & ſhapes differing from their owne, the hiſtorie of Samuel raiſed vp by a witch manifeſtly proueth. It was not Samuel that was raiſed from the 1. Sa. 28.dead, but the capteine-coyner of lyes. counterfeiting Samuel deceiued king Saul. And Paul witneſſeth that ſath… …. Cor. 1…doth tranſforme himſelfe into an angel of light. Hiſtories alſo declare, yt the diuel is a maruelous iugling deceiuer, in taking on him diuers forms & ſhapes And as I ſaide of good angels, that they The diu… … quick… craftie, & …ightie.are ſpéedy in their miniſterie, without burden or lets, ſo there is no doubt that diuels in their kinde & worke, are well prepared. For the ſcriptures declare that they hauehave a thouſand ſhiftes, wonderfull craftineſſe & ſubtiltie, and that their know…edge is … reacheth very farre. Finally that they are very ready and neuer weary to attempt & performe althings. They paſſe through the whole world with excéeding ſwiftneſſe, they handle all their matters very craftily, and therefore are maruelous names ſhadowing out their force & power allotted vntounto them. For he is called Sathan the olde ſerpēt, a deceiuer, the prince of this world, the prince of darkneſſe, which hath power ouer the aire, a roaring Lion. Of which, and of other not vnlike, I will ſpeake anon more at large, when I hauehave firſte tolde you this, that there are an infinite route of diuels. For vij. diuels are caſt An infinit route of diuels. Mark. 16. Matth. 12.out of Marie Magdalen. That diuell of whom Matthew ſpeaketh, being no ſooner caſt out, muſeth & conſulteth howe he may be wholy reſtored againe, taking to him vij. other ſpirites worſe than himſelfe. Moreouer in Marks goſpell there is mention made of a legion. For the vncleane ſpirit being aſked of Mark. 3the lorde, what his name was, anſwered, My name is legion, becauſe we are …any. Therefore, when there is mention made of ſathan alſo where in ho…ie ſcripture, it is not ſo to be taken, as …hough there were either but one ſub…ance or perſon of y• diuel▪ For they ar… comprehended as the members vnderunder …he head, & as particularities vnd…r ge…eralities. The ſcripture truely elſewhere maketh mention of the prince of the diuels. For the enimies of Chriſte do often cry out, He caſteth out diuels Mark. 3.by the prince of diuels, but yet that ſaying doth not expreſſe what manner of principalitie that is, & whether orderly among them ſelues thoſe euill ſpirites be diſtinguiſhed. And it is certein yt all the vngodly are vnderunder one head, as all the godly are vnderunder one Chriſte the lord. It is certein yt all the diuels are o… … corrupt … their force only to this end, to … aduerſaries vntounto god, & hurtfull enimies to men. But of y• operations, works, or effects of diuels, I wil ſpeak wher I ſhal by ye way expoſid their names or attributes. Corrupt & wicked ſpirits generally are called diuels, which is aſmu… as if you ſhould ſay, ſlaunderers or falſe accuſers. For foreign wt the Gréekes ſignifieth ſlaunder. &c. And the worde diuel is fetched frō the Grecians. For Diuel.he ſoweth ſlaunders in accuſing men vntounto god, & in ſetting men at variance betwene themſelues: yt now I ſay nothing, how he goeth about to bring god & his works into ſuſpiciō among men. Therfore he is elſewhere called a lier, & the author of lies, and the father of al A lyer.hypocrites, & therefore the ſpring of all …, hereſies & wickedneſſes. And bicauſe Iudas was an hypocrite, a lyer, Ioh. 6.a … & traitor, the lord rightly gaue him the name of a diuell. The Apoſtle Peter called the diuell an aduerſarie. Sathan o… an aduerſarie. 1. Pet. 5. Matth. 13.For the lord alſo himſelfe called him. The enuious man, which ſowed tar… in the lords field. For he is the … of God & men, ſetting himſelfe againſt the wil of God, whoſe glory alſo he laboureth to take away, & hindereth the ſaluation of men, & ſoweth infinite … in ye church of god. And truely Matth. 4the Hebrues cal him ſathan, whom we call an aduerſarie. That worde is tranſlated vntounto men. For in that Peter ſet himſelfe againſt the counſel and purpoſe of God, he heareth this voyce of the lord, Get thee behinde me ſathan. And Dauid alſo ſaid to his nephue Abiſai, the ſonne of Zeruia, What hauehave I to do with you ye ſonnes of Zeruia, that this day ye ſhould be aduerſaries vntounto me? For Abiſai gai…e ſaid the counſell and decrée of Dauid.
The diuell is called Daemon, t… Matth. …wit, knowing, craftie, and cunning in many things, foreign which ſignifies, I know. For Plato truly in Cra…ylo, according to the opinion of Heſiodus, doeth thinke that diuells, whome wée commonly call by this word Daemones, are called and as it were named foreign, that is, wiſe, prudent, & knowing. Héerevnto the word ſerpent muſt be referred. The ſerpent, ſaith the Scripture, was ſubtiler than all the beaſtes of the fielde, Therefore did the diuell chooſe the Gen. 3.ſerpent to be his dwelling place, by whome he might put his guileful deuiſes in practiſe & deceiue our firſte parēts. For he is called the deceiuer the beguiler, & ſeducer of the world, … ſerpent… & d…agonthe olde ſerpent & dragon. For what ſeducing ſoeuer there is in y• worlde, what wicked deuiſes and deceitfull practiſes, they flow frō this one foū tein of all his miſchief. In prophane writers this word is vſed in a farre contrarie ſignificatiō. For Socrates in Plato ſaith. I affirme yt eueryevery mā is Daemō, that is to ſay, wiſe whoſoeuer is good, & that he is Daemoniacus yt is to ſay, wiſe & happie both aliue and dead. Wherfore it is a thing verie much and often vſed of Homer to adorne noble perſonages with this name. But in the hiſtorie of the goſpel, Demoniaci are ſuch as are poſſeſſed wt a diuel. Paule in his firſt epiſtle to Tuno. reduceth & draweth 1. Tim. 4.the whole body of deceits, & doctrins coloured wt a ſhew of falſe wiſedōe, vntounto this hed. S Peter ſaith, Be ſober & watch, for your aduerſarie the 1. Pet. 5.diuel as a roring lion walketh about, ſeking whom he may deuour, whom A roaring lion.reſiſt ſtedfaſtly in faith. By ye Lion he ſhadoweth out vntounto vsus the nature or diſpoſitiō of the diuel. For the diuel hath excéeding great ſtrēgth, he is ful of gréedy raueny, & moſt cruel fierceneſſe: whervpō he is alſo called of ſome a cruell beaſt. The Lorde calleth him a A murtherer.murtherer. For he inſpired into Cain and all manſ…ears horrible murthers, & at this day alſo he ſoundeth the alarum to all warres, to all broyling battels, to al ſlaughters and ſeditions, to be ſhort, he kindleth wrath, he ſoweth hatred, & nouriſheth enuie. He is named a tempter. A tempt…For he is alwayes egging men to miſchîefe, ſparing nothing whatſoeuer he thinketh can entice and drawe vsus to thinges moſt wicked.
In the hiſtorie of the goſpell, and in An euil & vncleane ſpirit.the writings of the Apoſtles, the diuell hath wel nigh the name of an vnclean, of a miſchiefous or malignant, of a filthie & wicked ſpirite. For he fell not frō his pureneſſe onelyonly through his owne fault, in which he was firſt created of yt moſt pure god, but euen now alſo he is delighted with vnpureneſſe, & allureth al men to vncleaneſſe. From this maiſter of miſchief procede al filthy luſts al whoredōes, adulteries, al exceſſe, drunkennes & ſurfeting, all beaſtlines & vanitie, pride & arrogancie. &c. Now the diuel alſo in the goſpel is called Beelzebub, bicauſe that ſometime they of Accaron in Paleſtine thinking they worſhipped God, worſhipped in very déede the diuell. S. Paule ſaith, What agreement hath Chriſt with Belial? he ſetteth Belial againſt Chriſt, to wit, the diuell againſt god. But Moſes put y• cogitatiō of Belial for a wicked & euill thought. Therfore the diuell is wicked & vngodly, rebellious & obſtinate againſt God. For they ſay that Belial ſignifieth altogether as much, as if a man would ſay, lawleſſe, without yoke & without diſcipline. There are ſome alſo which think that in the boke of Iob, the diuell is figured or ſignified by Behemoth & Leuiathan. Iob. 40. and 41. chapter.
S. Paule giueth the diuels diuers names, ſa…ing that the godly hauehave battaile, againſt principalities and powers, againſt worldly gouernours of th darckneſſe of this worlde, againſt ſpierituall wickedneſſe in heauenly (places,) againſt the gouernour that ruleth in the aire, againſt the ſpirit that now worketh in the children of diſobedience: whome alſo in an other place hee calleth The God of this worlde.
And as God exerciſeth his power in the worlde, and in the good, for the moſte parte, by good angels, who for that cauſe I ſaide are called principalities and powers: ſo becauſe the ſame GOD of his iuſte iudgemente doeth ſuffer the diuell to hauehave rule ouer the wicked, they are rightlie called principalities and powers. Not that GOD deliuereth vntounto him the méere and chiefeſt rule: for all power belongeth to God onelie: but becauſe hee ſuffereth him to execute his tyrannie. For he plainely ſaithe, that he is the Prince of the worlde, to witt, of the wicked. For by interpretation it followeth, He is the Prince of the darckneſſe of this worlde. And who knoweth not that in the Scriptures darckneſſe doeth ſignifie ignorance, blindeneſie, vnbeliefe, vngodlineſſe, and wickedneſſe, and to bee ſhort, vngodly men which are drowned in theſe vices? And againe, there is added that whiche declareth the true meaning, Which worketh in the children of diſobedience. Therefore the faithfull and obediente, who are in the kingdome of Chriſte, & not in the kingdome of the diuel, are exempted from this rule & gouernmēt.
Neither is ſathan called God vponupon … God ….any other conſideration, for there is added, of this world. For in very déed the diuell is not a God, but becauſe there are foūd in the world certaine mad mē, who take him for god, he hath the name of God, The … father Auguſtine expounded this no otherwiſe. For in his treatiſe vpō Iohn 25. he ſaith: God forbid we ſhould think the diuell were ſo called the prince of the world, that we ſhould beleue that hee is able to rule ouer heauen and earth: but the worlde (for he is called the prince of this world) is ſaid to be in wicked men, which are diſpearſed throughout the whole compaſſe of the earth. And againe the ſame Auguſt. in his firſte chap. De agone chriſtiano, ſaith. The prince of this world is caſt The prince of this world caſt out.out, not that he is caſt out of y• world, but out of their mindes, which cleaue to the worde of god, and louelove not the world whereof he is Prince, becauſe he hath dominion ouer them whiche louelove tēporal goods, which are conteyned in this viſible world, not for that he is Lord of this worlde, but prince of thoſe concupiſcences, whereby eueryevery thing is coueted that is tranſitorie. By this concupiſcence the diuell reigneth in man and holdeth his hart in poſſeſſion.
The ſame Doctor in his treatiſe vppon Iohn. 52. aſketh the queſtion, Whether ſathan were not caſt out of the mindes of the prophetes and patriarchs, ſince it is reported in ye goſpel, that he is caſt out by Chriſt. And he maketh anſwere, Verily, he is caſt out quite. How therefore is it ſaide, He ſhall now be caſt out? How think wee, but becauſe that whiche came to paſſe in verie fewe menne, is euen now foretolde, yt it ſhall come to paſſe ſhortly in manie and mighty people. As that ſaying: but the holie ghoſte was not yet giuē, Becauſe Ieſus was not yet glorified: may hauehave the like queſtion, & the like anſwere. For yt abundance of ſpirituall grace, was not giuen as yet, whiche afterwarde was giuen. Thus farre he.
Furthermore when the Apoſtle ſaith, That we ſight againſt ſpiritual Princes o… the worldwickedneſſes in heauenly places, by heauenly he meaneth not heauenly ioyes, placeing the diuels in heauen againe, but the aire, that is the lower parte of the world, yea, and the worlde it ſelfe. For he ſaith elſewhere, According to the ſpirite that ruleth in the aire. And truelie the Princes of this worlde are in the aire, aboue, beneath, and aboute vsus, aſſaulting vsus on eueryevery ſide. Otherwiſe neither heauen nor the lower region of the aire, is ſubiecte to the rule of diuels, that therein they may doe what they wil, or abuſe it as they liſt, but ſo farre foorth as God of his iuſt iudgement ſhall permit. For in this diſputation we muſte alwayes holde for a confeſſed and vndoubted trueth, that our Lord God is Kinge and gouernour of all creatures, and that he kéepeth ſtill his dominion ouer all creatures, and exerciſeth the ſame after a moſte iuſte and equall māner. And although out of all theſe thinges might bee gathered, howe The operations of the diuel.great and what manner of operation the diuels is, yet therevnto wil I ad ſomewhat more, leaſt any thinge ſhould ſéeme to bee wanting in this matter. In the deſcription of the diuell, I drewe into two heads all his effects, worke or operations. For diuels are aduerſaries to God & enimies to men, whoſe whole endeuours & driftes tend to the deſpiſing of God, and to the deceiuing and deſtruction of men. The ſūme therefore is this, They bend all their force to ye contempt of God and deſtruction of men And that their power to hurte is not ſmall, and their vnderſtanding alſo quick to bring all their purpoſes to effect, we hauehave heard once or twiſe alreadie. That they hauehave a wil to doe hurt, there is no cauſe why any man ſhuld dout. For yt Lord ſaid to his diſciples in ye goſpel, Beholde ſathā hath Luke. 22.earneſtly deſired to ſift you, as it were wheat. And again, Watch & pray, leſt Matth. 26.ye enter into tentation. And S. Peter ſaith, Your aduerſarie, as a roring lion 1. Pet. 5.rangeth vp & downe, ſeeking whom he may deuoure. And yt he withſtandeth God, and with continuall labour gaine-ſayeth God, and ſtirreth vp all creatures to the hating and deſpiſing of God, yt ſcripture doth eueryevery where teſtifie. He did wickedly inſtill into the mindes of our firſt parentes, an opinion altogether vnworthye of God, as though maliciouſly hee did enuie at their bleſſed ſtate. For hee ſaid by the ſerpent, Hath God ſaid ye ſhall not eate of that tree? And anon, Gen. 3.Ye ſhall not dye the death. For God doth knowe, that the ſame day that ye eate thereof, your eyes ſhalbe opened, and ye ſhalbe as gods, knowing good and euill. VntoUnto whiche deceiptfull wordes when they gaue credit, they them ſelues periſhed, & drew wt them the whole worlde into ruine and deſtruction. Neither at this day verily ceaſſeth he ſo ſlaūder and ſpeak euil, aſwel of God him ſelfe, as alſo of his works, to th'intent yt he might draw vsus together with him into y• hating of God, into diſtruſt & deſperation, and to euerlaſting deſtructiō. For he enuyeth vsus our ſaluation, where vntounto we are ordeined by Chriſt. But it is better to ſpeake ſomewhat more diſtinctly of this thing. Sathā hurtes men in their mindes, in their bodies, & in their goods. For he enticeth and prouoketh our minds to ſinne. Furthermore, he alſo troubleth y• mindes of men, & driueth them into an outrage, and béeing out of quiet in this their outrage he miſerably vexeth, tormen…eth, … them. … vponupon thou maiſt read yt ſome phyſicians call this madnes or outrage an euil ſpirit or wicked diuel. But he diuerſly plagueth their bodies, chiefly with diſeaſes. We hauehave yt moſt holie man Iob for an example. In the goſpel after S. Luke it is ſaid, that that woman which was bowed together, Luke. …3.was bound by Sathan xviij. yéeres. Againe in the goſpel according to S. Mark, we read of a childe which had a dumb ſpirit, And when ſoeuer he taketh him he teareth him, and hee ſometh, Mark. 9.and gnaſheth with his teeth and pineth away, and caſting him ſelfe on the ground lieth groueling. This ſelf ſame euil ſpirit taketh away frō men their goods, waſteth and diminiſheth their ſubſtance and wordly wealth. Which thinge againe is manifeſt in the hiſtorie of Iob & of the goſpel. For Iob is ſpoiled of all his ſubſtance, ſathā ſo ordering y• matter by ſouldiers & robbers. The herd of ſwine alſo béeing drowned & ſtrangled in the ſea, wrought greate loſſe to ye Gergeſites, & béeing violētly caried away of yt diuels, were tumbled headlong, into ye ſea. Furthermore, this miſchefous miſcreāt in accōpliſhing theſe things, doth ſōewhat by him ſelf, & by wicked angels his fellowes, & ſomewhat by other creatures. By him ſelf he worketh outwardly & inwardly, by tēpting & prouoking mē. For he caſteth before our eies counterfait & deceiptfull ſhapes, chaunging him ſelfe into an angel of light, he windeth him ſelf into the mindes of men. He ſpeaketh vntounto vsus, ſetting before vsus gay promiſes & moſt greuous threatnings, howbeit all of them coloured wt deceiptes and lies. For oftentimes he bringeth reaſons probable indéede & apparant, yea & places of Scripture, at a bluſhe very agréeable, but yet maliciouſly wre…ed to his owne purpoſe. And by this meanes he either hindereth and maimeth true faith in the mindes of men, or elſe he taketh it away & vterlie ouerthroweth it, and by and by he poſſeſſeth thē wholy, & driueth them into moſt certeine perdition. So it is ſaid, that whē he had entred into Iudas Iohn. 13.hart, he caſt him wholy headlong into euerlaſting deſtructiō. The hart of man is open vntounto God only, for he only is the ſearcher of the harte and reines. But the diuell by circumuenting men with his guileful practiſes, and by putting wicked perſuaſions into their hartes, is ſaid to enter into mens harts. And he worketh againſt mā by other creatures alſo, as by elements, when he raiſeth fire, windes, waters, haile, & ſuche like calamities againſt vsus. Furthermore he ſtirreth vp mē againſt vsus, our frends to vexe and betray vsus, & our enimies to conſume & bring vsus to our end wc perſecutions, battels & bloudſheds. The hiſtory of Iob yet again bereth witnes of theſe things. Wherevnto yu maiſt reckon perſecutions laid vponupon ye worſhipers of God. Now alſo hee eggeth falſe prophets & inchāters againſt vsus. Whervnto belōg deceitful inglings, and all kinds of ſorcerie & witchcraft, which the workes of the ſorcerers of Egypt, and of Simō, & the place of Moſes in Deut. 13. teſtifie to be moſte effectuall. Herevnto chiefly belong falſe miracles, & corrupt anſwers or Oracles. By theſe truely in times paſt he did very much hurt to yt church of god, as hiſtories teſtifie, nether ceaſeth he at this day to do hurt: which thing experiēce it ſelf doth teach & verifie. For though it be certeine y• ſathan is not Matth. 12caſt out by yt power of ſathan, yet one giueth place to another for a time, to this end, yt they may yt more dſilie deceiue men, and obteine a kingdome.
Chriſte truelie and the Apoſtle Paule foretoulde, that euen the laſt times ſhould bee wonderfully bewitched with deceiptful ſignes and powers. Moſte euident places touching y• thing are extant in Mat. 24. 2. Theſſ. 2. cha. More might be ſpoken (déerely beloued) & that at large, concerning the operations or workings of the diuell. But I truſt theſe things béeing gathered together in breuitie, are ſufficient, and giuegive occaſion to muſe of higher thinges. But let no man ſo vnderſtand theſe thinges, as The power of the diuel is definite or limited.if ye diuel were able to doe all things, and that what he will he can alſo doe by and by. For his power is definite, or limitted & reſtrained, ſo y• he cannot doe ſo much as he would. Otherwiſe all things had béene ouer throwē and periſhed long agoe. Therefore not without conſideration I added in the deſcribing of the diuel, y• he is ſubiect to god, for he can do nothing with out Gods permiſſion. Now God permitteth him, either to exerciſe & trye the patience of thoſe that are his, and to haſten their ſaluation, as it is manifeſt in the hiſtorie of Iob, and in the words of Paule to the Corin ſaying, Leaſt I ſhould be exalted out of meaſure through the abundance of the reuelations, 1. Cor. 12.there was giuen vntounto mee a prick to the fleſh, the meſſenger of ſathan to buffet me. Neither is it doubful, that in moſt gréeuous tormentes of perſecutions he exalteth many notable martyrs, yea and at this day doeth and in times paſt hath exalted ſuch vntounto glorie and euerlaſting reſt. Or els hee giueth the diuell leaue to execute violence and crueltie vppon men, by that meanes to chaſtice their wickedneſſe, or to puniſh their vnbelief. For verily the diuels are the inſtruments of Gods wrath, to execute his vengeaūce. For Paule ſaith, The comming of Antichriſte, is after the 2. Theſſ. 2.working of ſathan, in all power & ſignes and wonders of lying, and in all deceiuablenes of vnrighteouſneſſe in them that periſhe: becauſe they receiued not the louelove of truth, that they might be ſaued. And therefore GOD ſhall ſend them ſtronge deluſion, that they ſhould beleeue lyes, that all they might be damned which beleeued not the truth, but had pleaſure in vnrighteouſneſſe. And this in a manner is the ſtrength and power of ſorcerie or inchaunting, whiche is féeble in the faithfull.
Wherefore, there is no cauſe We muſt… fight manfully againſte th… …iuel, bu… we muſt… not feare him.why any man ſhould miſerably feare the Diuell: But rather ſanctifie yee (ſaith Eſaie) the Lorde of hoſtes, let him be your feare & your reuerence.
Some ſay that certaine nations of the Eaſte worſhipped the diuell, for this cauſe, that he ſhould not hurte them. But theſe are ſtarke ſtaring madde. For if it bee not Gods will, which euen now I began to tel you, or if hee giuegive no leaue, Sathan cannot touch ſo much as a haire of thine. For he could not enter into the heard of ſwine, whiche were féeding nighe the lake Genezaret at Gadara, and deſtroy them, but by the Lords permiſſion.
Saincte Auguſtine alſo expounding the 32. pſalme, alledgeth in theſe wordes, the hiſtorie of Iob, What could the diuell himſelfe doe? durſte he take away one ſeely ſhepe from the holie man Iob, before he ſaid, Lay thy hand on him, that is to ſay, giuegive mee power? Hee was willing, but GOD did not ſuffer him. When God gaue him leaue, then hee was able: therefore the diuell was not able, but GOD whiche gaue him leaue.
Therefore Iob being well inſtructed, did not ſay, as we nowe are wonte to ſay, The Lord gaue, and the diuell hath taken away: but, The Lord gaue, and the Lorde hathe taken away. And theſe thinges do excéedingly comfort the godly in temptations, who vnderſtand that nothing can happen to thē without Gods permiſſion, & that he permitteth nothing but that which maketh for our amendment and ſaluation, and therefore that we are alwayes preſerued by the prouidence and bountifulneſſe of God. For whatſoeuer hath hitherto béene ſpoken concerning the power and workinges of the diuelles, perteined not hitherto, to daſhe vsus out of courage, and caſte vsus downe: but to make vsus more vigilant or watchfull. The Lorde that ouercame the diuell, …latth. 4.and ſheweth vsus the way to ouercome him, commaundeth vsus to watch. For therefore he encountered with ſathan the firſt, ſecond, and thirde time to inſtructe vsus howe we ſhoulde fight againſte the enimie of mankinde. He ouercame him for vsus, that we ſhoulde not deſpaire of ability and nower eaſilie to ouercome him ſince he is alreadie weakened and wounded.
By faith doubtleſſe we ſhal ouercome him. For by faith we are knit …. Iohn. 5.vntounto Chriſt, and by faith we drawe the ſpirite of Chriſte, by the force and vertue whereof we ſhall triumphe. Truely for that cauſe Saint Peter willeth vsus To reſiſt by faith. Saint Paule exborting vsus vntounto this conflict, 1. Pet. 5.& furniſhing vsus with excellente complete armour ſayth: Take vntounto Ephe. 6.you the whole armour of God, that ye may be able to reſiſte in the euill day, and hauing finiſhed all thinges to ſtande faſt. Stande therefore, hauing your loynes gyrt aboute with the trueth and hauing on the breaſte plate of righteouſneſſe, and your feete ſhodde that you may be prepared to the goſpel of peace. Aboue all thinges taking the ſhield of faith, wherewith you may quenche all the firie dartes of that wicked. And take the helmet of …aluation, and the ſword of the ſpirite which is the word of God, praying always in al prayers and ſupplication in the ſpirite, &c.
Wherevnto that alſo beelongeth, whiche the ſame Apoſtle witneſſeth God doth not ſuffer vsus to bee 1. Cor. 10.tempted aboue that wee are able to beare, but ſhall with the temptation make away to eſcape. Let vsus therefore reuerence this God, let vsus béeſéech him, that throughe his power & might we may ouercome, Amen.