The Institutes of the Christian Religion, Book 1 · Chapter 14
¶ The .xiiii. Chapter. That the Scripture euen in the creacion of the world and of al things: both by certayne markes putte difference betwene the true God, and …ayned▪ Gods.
…sa. xl.xxi.ALthoughe Esaye doeth worthyly reproche the worshippers of false gods with slouthfulnesse, for that they hauehave not learned by the very fundacions of the earth, and rounde compasse of the heauens, which is the true God: yet suche is the dulnesse and grossenesse of our witt, that least the faythful should fal away to the inuencions of the gētils, it was necessary to hauehave god more expresly painted out vntounto thē. For wheras yt saying yt God is ye minde of ye world, which is cōpted ye most tolerable descripcion that is founde among ye Philosophers, is but vaine, it behoueth vsus more familiarly to know hym, least we alway wauer in doutfulnesse. Therfore it was his pleasure to hauehave an history of the creaciō remaining, wherupō the Fayth of ye church might rest, & seke for no other God but hym, whō Moses hath declared to be ye maker & bilder of the world. There is first set forth ye tyme, yt by continual proceding of yeres the faithfull myghte come to the first original of mankinde, and of al thinges. Which knowledge is very necessary, not only to confute those monstrous fables that somtyme were spred in Egipte and other partes of the worlde, but also, that the beginning of the worlde ones beyng knowen, the eternitie of God may more clerely shine forth and rauishe vsus in admiracion of it. Neyther oughte we to be any thyng moued wyth that vngodly mocke, that it is maruel why it came no soner in ye mind of God to make ye heauen & the earth, & why he syttīg idle did suffer so immesurable a space to passe away, sith he mought hauehave made it many thousande ages before: wheras ye whole continuaunce of ye world yt now draweth to an end, is not yet come to sixe thousande yeres. For why God so long differred it, is nether lawful nor expediēt for vsus to enquire. Because if mans mynd wil trauaile to attaine thereunto, it shal faile a hundred tymes by the way, nether wer it profitable for vsus to know yt thing which God hymselfe to proue ye modestie of our Fayth, hath of purpose wylled to be hydden. And wel did that godly olde man speake, whiche when a wanton felowe did in scorne demaunde of hym, what God had done before the creacion of the worlde, aunswered that he builded hell for curious fooles, let this graue and seuere warning represse the wantonnesse that tickleth many yea and dryueth them to euill and hurtfull speculacions. Finally lette vsus remember that the same inuisible God whoes wisedome power and iustice is incomprehensyble, doth sette before vsus the historye of Moses as a lokyng glasse, wherein hys liuely image appeareth. For as the eyes that eyther are growen dimme with age, or dulled wyth any disease, doe not discerne any thyng playnly vnlesse they be holpen with spectacles: so, suche is oure weakenesse, that vnlesse the Scripture directe vsus in sekyng of God, we do forthwith runne out into vanitie. And they that folowe their owne wantonnesse, because they be nowe warned in vaine, shall all to late fele with horrible destruccion, howe muche it had ben better for them reuerently to receiue the secrete counsels of God, than to vomite oute blasphemies, to obscure the heauen with all.Lib. de. gene. cō tra. Ma Deciui. dei. li. xl And ryghtly doeth Augustyne complayne that wrong is done to God whē further cause of thinges is sought for, than his onelyonly will. The same mā in an other place doth wisely warne vsus, that it is no lesse euel to moue question of immeasurable spaces of tymes than of places. For howe brode soeuer the circuit of the heauen is, yet is there some measure of it. Nowe if one shoulde quarell wyth God for that the emptynesse wherein nothyng is conteyned, is a hundred tymes more, shall not all the godly abhore suche wantonnesse?
Into lyke madnesse runne they that busy them selues aboute Gods sitting stil, because at their apointment he made not the world innumerable ages soner. To satisfie their own gredinesse of minde, they couer to passe wtout the cōpasse of the world, as though in so large a circuite of heauen & earth, they could not finde things enough yt wt their inestimable brightnesse may ouerwhelme al our senses: as though in six thousād yeres God hath not shewed examples in cōtinual cōsideracion, wherof our myndes may be exercised. Let vsus therfore willingly abide enclosed within those boundes wherwt it pleased God to enuirō vsus, & as it were to pen vp our mindes yt they shold not stray abrod wt liberty of wādrīg. For like resō is it yt Moses declareth, y• the work of God was not ended in a momēt but in .vi. dayes. For by this circūstāce we ar wtdrawen frō forged inuencions to the one onelyonly God that deuyded hys worke into vi. dayes, that it should not greue vsus to be occupyed all the tyme of our lyfe in considering of it. For thoughe oure eyes, what waye soeuer we turne them, are compelled to loke vponupon the workes of God, yet see we howe fyckle oure hede is, and if any godly thoughtes doe touche vsus. howe sone they passe away. Here againe mans reason murmureth as though suche procedinges were disagreing from the power of God, vntil suche time as being made subiecte to the obedience of Fayth, she learne to kepe that rest wherunto the hollowing of the .vii. day calleth vsus. But in the very order of thinges, is diligently to bee considered the Fatherly louelove of God towarde mankinde, in this: that he did not create Adam vntill he had stored the worlde with al plenty of good thinges. For if he had placed him in the earth while it was yet barren and emptie, if he had geuen him life before that there was any lighte, he should hauehave semed not so wel to prouide for his commoditie. But nowe where he first disposed the motions of the Sunne and the Planets for the vse of man, and furnished the earth, the waters and the aire wyth liuing creatures, and brought forth aboundaunce of fruites to suffyce for fode, taking vponupon him the care of a diligent & prouidēt householder, he shewed his maruellous bountie towarde vsus. If a man do more hedefully weye with himselfe those thinges that I doe but shortly touche, it shall appeare that Moses was the sure witnesse and publisher of the one God the creator. I omitt here that which I hauehave already declared, that he speaketh not there onelyonly of the bare essence of God, but also setteth forth vntounto vsus his eternall Wisedome and Spirite, to the ende we should not dreame that God is any other, than such as he wil be knowē by the image that he hath there expressed.
But before that I begin to speake more at large of ye nature of mā. I must say somwhat of Angels. Because though Moses applying himselfe to the rudenesse of the common people reciteth in his history of the creacion no other workes of God but such as are seen with oure eyes, yet wheras afterwarde he bryngeth in Angels for ministers of God, we may easily gather that he was the creator of them in whoes seruyce they employ their trauaile and offices. Though therefore Moses speaking after the capacitie of the people doth not at the very beginning rehearse the Angels among the creatures of God: yet that is no cause to the contrary, but that we may plainly and expresly speake those thinges of them, which in other places the Scripture commonly teacheth. Because if we desire to knowe God by his workes, so noble and excellente an example is not to be omitted. Beside that this pointe of doctryne is very necessary for the confutyng of many errors. The excellence of the nature of Angels hath so daselled y• myndes of many, that they thought the Angels had wrong offred them, if they should be made subiect to the authoritie of one God, and brought as it were in obedience. And herevpon were they fained to be Gods. There rose vp also one Manicheus with his secte, whiche made themselues two originall beginninges of thinges, God, and the Deuell, and to God he assigned the beginning of good thinges, and of thinges of euil nature, he determined the Deuil to be the author. If our mindes should be entangled with this error, God should not kepe whole hys glory in the creacion of the world. For wher as nothing is more proper to God than eternitie and a being of hymselfe as I maye so terme it, they which geue that vntounto the Deuill, dooe they not in a maner geue hym ye tytle of Godhead? Now where is the almightinesse of God become, if such authoritie be graūted to ye deuil, yt he may put in execuciō what he wil though God say nay & withstāde it? As for the onelyonly fundation that the Manichees hauehave, that it is vnlawfull to ascribe vntounto God that is good, the creation of any thyng that is euyll: that nothyng hurteth the true Faith, whiche admitteth not that ther is any thing naturally euil in the whole vniuersalitie of the world, because neither the frowardnesse and malice bothe of man and the deuell, nor the sinnes that procede therof, ar of nature, but of the corruption of nature. Neyther was there any thyng from the begynnyng, wherin God hath not shewed an example bothe of his wisedome and iustice. Therfore to answere these peruerse deuises: it behoueth vsus to lifte vp our myndes hyer than our eyes can atteyne to see. For whiche cause it is likely, that where in the Nicene crede God is called the creatour of all thynges, thinges inuisible are expressed. Yet will we be carefull to kepe the measure that the rule of godlynesse appointeth, least the readers with searchyng to vnderstande further than is expedient, shuld wander abroade, beyng ledde away from the simplicitie of Faith. And surely for as muche as the Holy ghoste teacheth vsus alway for oure profite, and suche thynges as are finally auaylable to edifie, he doothe eyther leaue wholly vnspoken, or but lightly, & as it were ouerrunningly touche them: it shall be also our duetie to be content not to know those thynges that doo not profite vsus.
That the Angels, for as muche as they are the ministers of God ordeyned to execute his cōmaundementes, are also his creatures, it ought to be certainly out of all question. To moue doute of the tyme and order that they were created in, shoulde it not rather be a busy waywardnesse than diligence?Gen. i.ii. Moses declareth that the earthe was made, and the heauens were made, with all theyr armies, to what purpose than is it, curiously to search, what day the other more secrete armies of heauen beside the starres and planettes fyrst began to be? But, because I will not be long: let vsus, as in the whole doctrine of religion, so here also remembre that we ought to kepe one rule of modestie and sobrietie, that of obscure thynges we neither speake, nor thynke, nor yet desyre to knowe any other thynges than that hath ben taught vsus by the woorde of God: and an other poynt, that in readyng of Scripture we continually rest vponupon the searchyng and studying of suche thynges as pertaine to edification, and not geue our selues to curiositie or study of thynges vnprofitable. And because it was Gods pleasure to instructe vsus, not in …riflyng questions, but in sounde godlynesse, feare of his name, true confidence, and duties of holynesse: let vsus rest vponupon suche knowledge. Wherfore, if we wil be rightly wise, we must leaue those vanities yt ydle men hauehave taught without warrant of the woorde of God, concernyng the nature, degrees, and multitude of Angels. I knowe that suche matters as this, are by many more gredily taken holde of, and are more pleasant vntounto them than suche thynges as lye in dayely vse. But if it greue vsus not to be the scholers of Christe, let it not greue vsus to folowe that order of learnyng that he hath appoynted. So shall it so come to passe, that beyng contented with his scholyng, we shall not onelyonly forbeare but also abhorre superfluous speculations, from whyche he calleth vsus away. No man can deny, that the same Denyse, what soeuer mā he was, hath disputed many thynges bothe subtilly and wittyly in his Hierarchie of heauen: but yf a man examine it more neerely, he shall fynde that for the moste parte it is but mere babblyng. But the dutifull purpose of a diuine is, not to delite eares with pratyng, but to stablishe consciences with teachyng thynges true, certayne, and profitable. If one should reade that boke, he would thinke that the man were slypped downe from heauen, & did tell of things not that he had lerned by heresay, but that he had seen with his eies.i. Cor. xii.ii. But Paule whiche was rauished aboue the thirde heauen, hath vttered no suche thynge, but also protesteth, that it is not lawfull for man to speake ye secretes that he had sene. Therfore bidding farewell to that triflyng wisedome, lette vsus consider by the simple doctrine of the Scripture, what the Lorde wold hauehave vsus knowe concernyng his angels.
It is commonly red in the Scripture, that the Angels are heauenly Spirites, whose ministration and seruice God vseth for putting in execution of those thinges that he hath decreed. For which reason ye name is geuen them, because God vseth them as messangers, to shewe hym selfe vntounto men. And vponupon like reason are deriued the other names that they are called by. They are named armies, because they do like a garde enuiron their prince, and doo adorne and set forth the honourable shew of his maiestie, and like souldiours they are alway attendyng vponupon the ensigne of their capitain, and are euer so prepared and in readynesse to do his commaundementes, that so soone as he doth but becken to them, they prepare them selues to worke, or rather be at their worke alredy. Suche an image of the throne of God to set out his roialtie, the other prophetes doo describe,Da. vii.x. but principally Daniel wher he saith, that when God sate him downe in his throne of iudgement, there stode by a thousande thousande, and ten thousand companies of ten thousands of angels. And because God doth by thē meruailously shewe foorth & declare the might and strēgth of his hand, therfore they are named strengths, bicause he exerciseth and vseth his authorite in the world by them, therfore they are somtime called Principalities,Coloss. i.xv…. Ep. i.xxi. somtime powers, somtime Dominiōs. Finally because in them as it wer sitteth the glory of God. For this cause also they are called Thrones: thoughe of this last name I wil not certainly say, because an other exposition doeth either as wel or better agree with it. But (speakyng nothing of that name) the Holy ghost often vseth those other former names to auaunce the dignitie of the ministerie of angels. For it were not reason that those instruments should be let passe without honor, by whom God dooth specially shewe the presence of his maiestie. Yea for that reason they are many tymes called Gods, because in their ministery as in a loking glasse, they partly represent vntounto vsus the godhead.Ge. xviii.….xx…. Ios. v.xiiii Iu…i…. …i.xi…ii. and xiii.xii. Ps. lxxxii.vi. Although in dede I myslike not this that the olde writers doo expound, that Christ was the Angel, wher the Scripture saith, that the angel of God appered to Abrahā, Iacob, Moses, & other, yet oftētimes where mētion is made of al ye Angels in dede this name is geuē vntounto them. And ye ought to seme no meruaile. For if this honour be geuē to princes & gouernors, yt in their office they stād in the stede of God that is soueraigne kynge & iudge, muche greater cause there is why it shuld be geuē to ye Angels, in whom the brightnes of the glory of God much more abundātly shineth.
But the Scripture standeth moste vponupon reachyng vsus that, whyche myght moste make to our comforte and confirmacion of Faithe: that is to wete, that the Angels are the distributers and administratours of Goddes bountie towarde vsus. And therfore the Scripture reciteth, that they watche for our safetie: they take vponupon them the defence of vsus, they direct our waies,Ps. xci.xi. they take care that no hurtfull thyng be…ide vntounto vsus. The sentences are vniuersall, which principally pertayne to Christ the head of the churche, and then to all the faithful.Ps. xxxiiii viii. Gen. xvi.ix. Ge. xxiiii vii. Ge xlvii xvi. Exo. xiiii xix. & xxiii xx. Iud. ii.i. & vi.xi. et xiii.x. Mat. iiii.xi. Luc. xxii.xliii. Math. xxviii.v. Lu. xxiiii.v. Act. i.x. ii. King. xix.xxxv. Es. xxxvii xxxvi. He hath geuen his angels charge of thee, to kepe thee in all thy waies. They shall beare thee vp in their handes, least thou chaunce to hitte thy feete agaynst a stone. Agayne, The angell of the Lorde standeth rounde about them that feare hym, and he doothe delyuer them. Wherby God sheweth that he apoynteth to his angels the defence of them, whom he hath taken in hand to kepe. After this order, the angel of the Lord doth comfort Agar when she fled away, & cōmandeth her to be reconciled to her maistresse. God promiseth to Abraham his seruant an Angel to be the guide of his iourneye. Iacob in blessynge of Ephraim and Manasses praieth, that the Angell of the Lorde by whom he himselfe had bene deliuered from all euell, may make them prosper. So the Angell was set to defende the tentes of the people of Israell. And so ofte as it pleased God to reskue Israell out of the handes of their enemies, he raised vp reuengers by the ministerie of Angels. So finally (to the ende I nede not to reherse many mo) the Angels mynistred to Christ, and were ready assistent to hym in all necessities. They brought tydynges to the women of his resurrection, and to the disciples of his glorious commyng. And so to fulfill their office of defendyng vsus, they fyght agaynste the deuill and all enemies, and doo execute the vengeaunce of God vponupon them, that are bent against vsus. As we reade that the angell of God to deliuer Hierusalem from siege, slewe in one nyghte a hundred fowerscore and fiue thousande in the campe of the kyng of Assyria.
But whether to eueryevery of the faithfull bee a seuerall Angell assigned for their defence,Dani. x.xiii. & xii.i Mathei. xviii.x. I dare not certainely affirme. Surely when Daniell bryngeth in the angel of the Persians, and the Angel of the Grecians, he sheweth that he mente, that there are to kyngdomes and prouinces certayn angels appointed as gouernours. And when Christ saith that the angels of children doo alway beholde the face of the Father, he seemeth to meane, that there are certaine angels to whom the preseruation of them is geuen in charge. But I can not tell whether we oughte therby to gather, yt eueryevery one hath his Angell set ouer him. But this is to be holden for certaintie, that not one angell onelyonly hath care of eueryevery one of vsus, but that they all by one consent doo watche for oure safetie. For it is spoken of all the angels togither,Luc. xv.vii. Luc. xvi.xxiii. ii. Kings. xvi.xvii. Act. xii.xv. that they more reioyce of one sinner conuerted to repentance, than of nyntie and nyne iust that hauehave stande styll in their ryghtuousnesse. And it is sayd of mo angels than one, that they conueyed the soule of Lazarus into the bosome of Abraham. And not without cause did Elizeus shewe to his seruant so many fyery chariots that were peculiarly appointed for hym. But one place there is that seemeth more playne than the rest to proue this poynt. For when Peter being brought out of prison knocked at the doores of the house, where the brethren were assembled, when they coulde not imagine that it was he, they said it was Angel. It shuld seme that this came in their mynde by the common opinion, that to eueryevery of the faithfull are assigned their angels for gouernours. Albeit yet here it maye be answered that it may wel be, not withstandyng any thyng that there appeareth, that we may thinke it was any one Angell, to whome God had geuen charge of Peter for that time, and yet not to be his continuall keeper: as the common people do imagin that there are appointed to eueryevery one two Angels, as it were diuers ghostes, a good Angell and a badde. But it is not worthe trauaile, curiously to searche for that which dooth not muche importe vsus to knowe. For if this doo not contente a man, that all degrees of the army of heauen do watche for his safetie▪ I doo not see what he can be the better, if he vnderstande that there is one Angell peculiarly appointed to kepe hym. And they which restrain vntounto one Angell the care that God hath to eueryevery one of vsus, doo greate wronge to them selues, and to all the membres of the church: as if that power to succour vsus had ben vainely promised vsus, wherwith beyng enuironed and defended, we should fight the more boldly.
They that dare take vponupon theim to define of the multitude and degrees of Angels, let them looke well what fundation they hauehave. I graunt Michael is called in Daniel,Da. xii.i. Iudi. i.ix. i. Thessa. iiii.xvi. the Great prince, and with Iude, the Archangell. And Paule sayth, it shall be an Archangell that shall with sounde of trumpet call men to the Iudgement. But who can therby appoynt the degrees of honours betweene Angels, or discerne one from an other by speciall markes, and appoynt eueryevery one his place and standyng? For the two names that are in Scripture, Michaell, and Gabriell: and if you list to adde the thirde out of the hystorie of Thobie, may by their signification seme to be geuen to the Angels, accordyng to the capacitie of our weakenesse, although I had rather leaue that exposition at large. As for the numbre of theym, wee heare by Christes mouthe of many Legions,Mat. xxvi lv. Dan. vii.x. Psalm. xxxiiii.viii. by Daniell many companies of ten thousandes, the seruant of Elizeus sawe many chariottes full: and this declareth that they are a great multitude, that it is saide, they doo campe rounde aboute theim that feare God. As for shape, it is certaine, that Spirites hauehave none, and yet the Scripture for the capacitie of our wit dooth not in vayne vnderunder Cherubin and Seraphin paint vsus out Angels with wynges, to the intent we shoulde not doute that they will bee euer with incredible swiftnesse, ready to succoure vsus, so soone as neede shall require, as if the lightnyng sent from heauen shoulde flie vntounto vsus with suche swiftnesse as it is wonted. What soeuer more than this may be sought of both these pointes, let vsus beleue it to be of that sort of mysteries, wherof the full reuelation is differred to the laste day. Wherfore let vsus remembre to take hede both of to muche curiositie in searchyng and to muche boldnesse in speakyng.
But this one thyng whiche many troublesome doo call in doubt, is to be holden for certaintie, that Angels are ministrynge spirites, whose seruice God vseth for the defence of his, & by whom he both distributeth his benefites among men, and also putteth his other workes in execution. It was in the old tyme the opinion of the Sadduces, that by Angels is meant nothyng els, but eyther the motions that God dothe inspire in men, or the tokens that he sheweth of his power. But agaynste this errour crie out so many testimonies of Scripture, yt it is meruaile that so grosse ignorance coulde be suffred in that people. For to omitte those places that I hauehave before alledged, where are recited thousandes and Legions of Angels: where ioy is geuen vntounto them: where it is said that they vpholde the Faithful with their handes, and cary their soules into reste: that they see the face of the Father, and suche lyke: there are other places whereby is clerely proued, that they are in deede Spirites of a nature that hath substance.Act. vii.liii. et Ga. iii xix. Mat. xxii.xxx. et xxiiii.xxxvii.xxxi. &. xxv. Luc. ix.xxvi. i. Tim. v.xxi. Heb. i.iiii &. ii.xvi. For where as Stephen and Paule doo say, that the lawe was geuen by the hande of Angels, and Christe sayth, that the electe after the resurrection shall bee lyke vntounto Angels: that the day of iudgement is not knowen to the very Angels: that he shall then come with his holy Angels: howe soeuer they be writhed, yet must they so be vnderstanded. Likewise when Paule chargeth Timothe before Christ and his chosen Angels, to keepe his commaundementes, he meaneth not qualities or inspirations without substāce but very spirites. And otherwise it standeth not togither that is writen in the Epistle to the Hebrues, that Christ is become more excellent than Angels, that ye world is not made subiect to them: that Christ toke vpō him not their nature, but ye natur of man. If we meane not ye blessed spirits, to whome may these comparisons agree? And the author of that Epistle expoūded him self where he placeth in ye kingdom of heuē ye soules of ye faithful & ye holy angels together. Also the same that we hauehave alredy alledged, that the Angels of children do alway behold the face of god, that they do reioyce at our safetie, that they maruel at the manifold grace of God in the churche,Heb. xii.xxii that they are subiect to Christ, the hedde. To ye same purpose serueth this, that they so oft appered to the holy Fathers in the forme of men, that they talked with them, that they were lodged wyth them. And Christ him selfe for the principall preminence that he hath in the person of the mediator is called an Angel.Mala. iii.i. Thys I thought good to touche by the way, to furnish the simple wyth defence against those foolishe and reasonlesse opinions, that many ages agoe raysed by Sathan do now and then spring vppe agayne.
Now it resteth, that we seke to mete with that superstition which is cōmonly wont to crepe in, where it is said: that Angels ar the ministers & deliuerers of all good thinges vntounto vsus. For by & by mans reason falleth to this point, to thinke yt therfore al honour ought to be geuē them. So cometh it to passe yt those things which belōg only to God & Christ, are conueied away to Angels. By this mean we se that in certaine ages past, the glory of Christe hath been many wais obscured, when Angels without warrant of Gods worde were loden with immeasurable titles of honor. And of all the vices that we speake against, there is almoste none more auncient than this.Coloss. ….xvi. For it appereth, that Paule himselfe had muche to doo with some which so auaunced Angels, that they in maner wold hauehave brought Christ vnderunder subiectiō. And therfore he doth so carefully presse this point in his epistle to the Colossians, that Christ is not only to be preferred before al angels, but yt he is also the author of al the good things yt thei hauehave: to the end we shuld not forsake him & turn vntounto them, whiche can not sufficiently helpe them selues, but are faine to draw out of ye same fountain yt we do. Surely forasmuche as there shyneth in them a certain brightnesse of ye maiestie of God, there is nothing wherunto we ar more easily enclined, than with a certain admiratiō to fall down in worshipping of them, & to geue vntounto them all thinges yt ar due only to God. Which thing Iohn in the Reuelation cōfesseth to hauehave chaunced to hymselfe, but he addeth withal, that he receiued this answer. See thou doo it not. For I am thy felowe seruant, Worship God.
But this daunger we shall well beware of, if we doo consyder why God vseth rather by them than by hymselfe without their seruice to declare his power, to prouide for the safetie of the faithfull, and to cōmumunicate the giftes of his liberalitie among them. Surely he doth not this of necessitie, as though he coulde not be without them: for so oft as pleaseth hym, he letteth theim alone, and bringeth his woorke to passe with an onelyonly becke: so farre is it of, that they be any aide to hym, to ease hym of the hardnesse therof. This therfore maketh for the comforte of our weakenesse, so that we want nothyng that may auaile our myndes, eyther in raisyng them vp in good hope, or confirmyng them in assurance. This one thyng ought to be enough and enough agayn for vsus, that the Lorde affirmeth that he is our protectour. But while we se our selues besieged with so many daūgers, so many hurtful thynges, so many kyndes of enemies: it may be (suche is our weakenesse and frailtie) that we be sometyme filled with tremblyng feare, or fall for despaire, onlesse the Lord after the proporcion of our capacitie do make vsus to conceiue his presence. By this meane he not onelyonly promiseth that he wyll hauehave care of vsus, but also that he hath an innumerable garde to whom he hath geuen in charge to trauaile for our safetie, and that so longe as we be compassed with the garrison and supporte of theim, whatsoeuer daunger betideth, we be without all reache of hurte. I graunt we doo amisse that after this simple promise of the protection of God alone, we still looke about from whense other helpe maye come vntounto vsus. But for as muche as it pleaseth the Lorde of his infinite clemencie and gentilnesse to helpe this our fault,ii. Kin. vi.xvii. there is no reason why we shoulde neglect his so great benefite. An example therof we hauehave in the seruant of Elizeus, whiche when he sawe the hill besieged with the army of the Syrians, & that there was no way open to escape, was striken downe with feare, as if his maister and he were then vtterly destroied. Then Elizeus praied God to open his seruantes eies, and by and by he sawe the hill furnished with horses and fiery chariots, that is with a multitude of angels to kepe hym and the prophet safe. Encouraged with this vision he gathered vp his hart again, & was able with a dredelesse mynde to loke down vponupon his enemies, with sight of whom he was before in a maner driuen out of his witte.
Wherfore what soeuer is saide of the ministerie of Angels, let vsus applie it to this ende, that ouercommyng all distrust oure hope may bee the more strongely stablished in God. For these succours are herefore prouided vsus of God, that we should not be made afrayde with multitude of enemies, as though they coulde preuayle against his helpe, but shuld flie vntounto that saying of Elizeus, that there be mo on our side than be against vsus. Howe muche then is it against order of reason, that we should be ledde away from God by Angels whiche are ordeined for this purpose, to rectifie that his helpe is more present amonge vsus? But they doo leade vsus away in dede, if they doo not streight leade vsus as it were by the hande to hym, that we may hauehave eie vntounto, call vponupon, and publishe hym for our onelyonly helper: if we consider not theim to be as his handes that moue them selues vntounto worke but by his direction: if they do not holde vsus faste in the one Mediatoure Christe, so that we maye hang wholly of hym, leane all vponupon hym, be caried to hym, and reste in him. For that whiche is described in the vision of Iacob ought to sticke and be fastened in our myndes,Genes. xxviii.xii. howe Angels descende downe to the earth vntounto men, and from men doo go vp to heauen by a ladder, whervppon standeth the Lorde of hostes. Wherby is meant, that by the only intercession of Christe it cometh to passe, that the ministeries of the Angels doo come vntounto vsus,Ge. xxiiii vii. as he hym selfe affirmeth, saying: Hereafter ye shall see the heauens open and the Angelles descendynge to the Sonne of man Ioh. i.li. Therfore the seruant of Abraham beyng cōmitted to the custody of the Angell, dooth not therfore call vponupon the Angell to helpe hym, but holpen with that commendation, he praieth to the Lord, and besecheth hym to shewe his mercy to Abraham. For as God doeth not therfore make them ministers of his power and goodnesse, to the intēt to parte his glory with them: so dooth he not therefore promise vsus his helpe in their ministration,plato in …p…nonide & Crahlo. that we shoulde diuide our confidence betwene hym and them. Let vsus therfore forsake that Platonical… philosophie, to seeke the way to God by Angels, and to honour them for this purpose that they may make God more gentill vntounto vsus: whiche superstitious and curious men hauehave from the beginnyng gone about, and to this day doo continue to bryng into our religion.
As for suche thynges as the Scripture teacheth concernyng deuilles, they tende in a maner al to this ende, that we may be careful to beware aforehande of their awaites and preparations, and furnishe our selues with suche weapons as ar stronge and sure enough to driue away euen the strongest enemies. For where as Sathan is called the God and prince of this worlde, where as he is named the strong armed man, the Spirite that hath power of the ayre, and a roaryng lyon: these descriptions serue to no other purpose: but to make vsus more ware and watchefull, and readier to entre in battayle with hym. Whiche is also somtyme set out in expresse woordes. For Peter after he had sayd, that the diuell goeth about like a roaryng lyon, sekyng whom he may deuoure, by and by addeth this exhortation, that we strongly resiste hym by Faith. And Paul after he had geuen warnyng that we wrastle not with fleshe and bloud, but with the princes of the ayre, the powers of darkenesse, and spirituall wickednesses, by and by biddeth vsus put on suche armoure as may serue for so greate and daungerous a battayle. Wherfore lette vsus also applie all to this ende, that beyng warned howe there dooth continually approche vponupon vsus an enemie, yea an ennemy that is in courage most hardy, in strength most mighty, in policies most suttle, in diligence & celeritie vnweriable, with all sortes of engins plentuously furnished, in skill of warre most ready, we suffer not our selues by slouthe and cowardise to be surprised, but on the other syde with bolde and hardy mindes set our foote to resist him: and (because this warre is only ended by Death) encourage our selues to continue. But specially knowyng oure owne weaknesse and vnskilfulnesse let vsus call vppon the helpe of God and enterprise nothyng but vponupon trust of hym, for as muche as it is in hym onelyonly to geue vsus policie, strengthe, courage and armour.
And that we shoulde be the more stirred vp and enforced so to do, the Scripture warneth vsus, that ther are not one or two or a fewe enemies, but great armies that make warre with vsus. For it is sayde, that Mary Magdalene was deliuered from seuen deuyls,Mar. xvi.ix. wherwith she was possessed. And Christe sayth, that it is the ordinary custome, that if after a deuill bee ones caste out, a man make the place open agayne, he bryngeth seuen spirites worse than him self,Mat. xii.xlii. Luc. viii.xxx. & retourneth into his possession, fynding it empty. Yea it is saide that a whole legion besieged one man. Hereby therefore we are taught, that we muste fight with an infinite multitude of enemies, least despisyng the fewenesse of them we shulde be more slacke to enter in bataile, or thinkyng that we hauehave som respite in the meane tyme graunted, we shoulde geue our selues to idelnesse. Where as many tymes Sathan or the diuell is named in the singular numbre, thereby is meant that power of wickednesse whiche standeth agaynste the kyngdome of Iustice. For as the Churche and the felowship of saintes hauehave Christe to their head, so the faction of the wycked is paynted out vntounto vsus with their prince, that hath the chiefe authoritie among them.Mat. xxv.xli. After which maner this is spoken. Go ye cursed into eternall fyre that is prepared for the deuill and his angels.
Here also this oughte to stirre vsus vp to a pepetuall warre with the diuell, for that he is eueryevery where called the enemy of God and of vsus. For if we hauehave regarde of Goddes glory, as it is mete we shoulde, then ought we with all our force to bende our selues against hym, that goeth about to extinguishe it. If we be affectioned to maintain the kingdome of Christ as we ought, then must we nedes hauehave an vnappeasable wat with him that cōspireth the ruine therof. Again, if any care of our own safetie do touch vsus, then ought we to hauehave neither peace nor truce with hym that continually lieth in waite for the destruction of it. Such a one is he described in the .iii. chap. of Genesis where he leadeth man awaye from the obedience that he did owe to God, that he bothe robbeth God of his due honor, and throweth man him self headlong into destruction. Suche a one also is he set foorth in the Euangelistes,Mat. xiii.xxviii. Ioh. viii.xliiii. where he is called an enemy, and is said to scatter tares, to corrupt the sede of eternall life. In a summe, that whiche Christe testifieth of hym, that from the begynnyng he was a murtherer, and a lyer, we fynde by experience in al his doynges. For he assaileth the trueth of God with lies, obscureth ye light with darknesse, entangleth the mindes of men with errors, raiseth vp hatredes, kindleth contentions and strifes, doeth all thynges to this ende to ouerthrow the kingdome of God, and drown men with himself in eternall destruction. Wherby appereth, that he is of nature froward, spitefull and malicious. For nedes must there be great frowardnesse in that wit, that is made to assaile the glory of God and saluation of men. And that doeth Iohn speake of in his epistle, when he writeth, that he sinneth from the beginnyng. For he meaneth that he is the author, captaine and principall workman of all malice and wickednesse.
But forasmuch as the deuil was created by God, let vsus remembre that this malice which we assigne in his nature, is not by creation but by deprauation. For what so euer damnable thyng he hath, he hath gotten to him selfe by his owne reuoltyng and fall. Whiche the scripture therefore g…eth vsus warnyng of, least thinkyng that he came out suche a one frō God, we shulde ascribe that to God himselfe whiche is farthest frō him: For this reason doeth Christ say yt Satan speketh of his owne whē he speketh lies,Ioh. viii.x…iiii. & addeth a cause why, for that he stode not stil in the trueth. Now whē he sayth yt he stode not stil in the truth, he sheweth yt ones he had ben in the trueth. And when he maketh him the Father of lyeng, he taketh thys from him, that he can not say that fault to God whereof he hymselfe is cause to himselfe. Although these thinges be but shortlye and not very plainly spoken, yet this is enough for this purpose to deliuer the maiestie of God from al sclaunder. And what maketh it matter to vsus, to know more or to any other purpose concerning deuils? Many perhaps doo grudge, that the Scripture doth not orderly and distinctly in many places set forth that fall and the cause, manner, time, and fashion thereof. But because these thinges do nothing perteine to vsus, it was better, if not to be suppressed wholly, yet to be but lightly touched, and that partly, because it was not beseming for the Holy ghost to fede curiositie with vaine histories without any frute: and we se that it was the Lordes purpose to put nothing in his holy oracles but that whiche we should learne to edification. Therfore, lest we our selues should tary long vponupon things superfluous, let vsus be contēt shortly to know thus much concerning the nature of deuils, that at the first creatiō they wer the Angels of God: but by swaruing out of kinde they both destroyed themselues and are become instrumentes of destruction to other.ii. Pet. ii.iiii. Iud. i.vi.… Thus much, because it was profitable to be knowen, is playnly taught in Peter and Iude. God spared not (say they) his Angels which had synned, and not kept their beginning,Ti. v.xx but had forsakē their dwelling place. And Paule naming the elect Angels doth without dout secretly by implication set the reprobate Angels in comparison against them.
As for the discorde and strife that we saye is betwene God and Satan, we muste so take it that styll we holde thys for certayne, that he can doe nothyng but by the wyll and sufferaunce of God.Iob. i.vi. et. ii.i For we rede in the historye of Iob, that he presented hymselfe before God to receyue hys commaundementes, and durst not goe forwarde to doe any enterprise till he had obtained license. So when Achab was to be deceiued, he toke vponupon him that he woulde be the Spirite of lying in the mouth of all the Prophetes,i. Kin. xxii xx. i. Sa. xvi, xiiii, et, xviii.x. Ps. xxxiiii and so being sente of God he performed it. For thys reason is he called the euill Spirite of the Lord that tormented Saul, because by him as with a scourge the sinnes of the wicked king wer punished. And in an other place it is written, that the plages were laied vponupon the Egyptians by the euil Angels. According to these particular examples Paule doeth generally testifie,ii, The, ii ix, that the blinding of the wycked is the worke of God, wheras before he had called it the working of Satan. It is euident therfore that Satan is vnderunder the power of God, and so gouerned by his authoritie that he is cōpelled to do him seruice. Nowe when we say that Satā resisteth God, that the workes of Satan disagree with the workes of God, we do therewithall affirme that this disagremente and strife hangeth vponupon the sufferaunce of God. I speake not now of his wil, nor of his endeuour, but of the effecte onelyonly. For sith the deuill is wicked of nature, he is not enclined to obeye the wyll of God, but is wholly carryed to stubbornesse and rebellion. This therefore he hath of hymselfe and of hys owne wyckednesse, that of Desire and purpose he wythstandeth God. And by this wickednesse he is stirred vp to the enterprising of those thinges that he knoweth to be most against God. But because God holdeth him fast tied & restrayned with the bridle of his power, he executeth only those thinges that ar graunted him from God. And so doth he obey his creator whether he wil or no, because he is constrained to applie his seruice whether soeuer God compelleth him.
Now because God boweth the vncleane Spirites hether & thether as pleaseth him, he so tēpereth this gouernemēt, yt they exercyse ye faithful wt battail, they set vponupon thē out of ambushes, they assaile them wyth inuasions, they presse them with fighting, and oftentimes werry them, trouble them, make thē afraied, & somtime woūde thē, but neuer ouercome nor oppresse thē. But the wicked they subdue and drawe awaye, they reigne vponupon their soules and bodies, and abuse thē as bondslaues to al mischeuous doinges. As for the faythful, because they are vnquieted of such enemies,Eph. iiii.xxvii. i. Pete. v.viii. ii. Cor. xii vii. therfore they heare these exhortations. Dooe not geue place to the deuel. The deuil your enemie goeth about as a roring lion sekyng whom he may deuoure, whō resist ye beyng strong in faith and suche like. Paule confesseth that he him selfe was not fre from this kynde of stryfe when he sayeth, that for a remedy to tame pride, the Angel of Satan was geuen to hym, by whom he myght be humbled. This exercyse therefore is common to all the children of God. But because that same promyse of the breakyng of Satans head perteyneth generally to Christ and to all his members,Ge. iii.xv therefore I saye that the faithfull can neuer be ouercome nor oppressed by him. They are many times stryken down, but they are neuer so astonnied withall but that they recouer thēselues. They fal down many tymes wyth violence of strokes, but they are after raysed vp agayne: they are wounded but not deadly. Finally they so labor in all course of theyr lyfe that in the ende they obteyne the victorye:ii, Sam xxiiii.i. Rom. xvi.xx. but I speake not this of eueryevery doing of theyrs. For we knowe we that by the iuste vengeaunce of God Dauid was for a time geuen ouer to Satan, by his motion to nomber the people: and not without cause Paul sayth there is hope of pardon least if any hauehave been entangled with the snares of the deuil. Therfore in an other place the same Paule sayeth, that the promise aboue alleged is begon in this lyfe, wherin we must wrastle, and is performed after our wrastlyng ended: when he sayeth the God of peace shall shortly beate downe Satan vnderunder your fete. This victory hath alway fully been in our hed Chryst, because the Prince of the world had nothing in him, but in vsus that are his members it doth now partly appeare and shalbe perfited, whē being vnclothed of our fleshe by whiche we are yet subiecte to weakenesse, we shalbe ful of the power of the Holy ghoste. In thys manner when the kyngdome of Chryst is raysed vp and …duaunced, Satan with his power falleth down as the Lord hymselfe sayeth. I saw Satan fall as a lightening down from heauen. For by this answere he confirmeth that which the Apostles had reported of ye power of his preachyng. Agayne, When ye Prince possesseth his own palace,Luke. x.xviii, Lu. xi, xxi al thinges that he possesseth are in peace, but when there cōmeth a stronger, he is throwen out. &c. And to this ende Chryst in dying ouercame Satan which had ye power of death, & triūphed vpō al his armies yt they shuld not hurt the church, for otherwyse they would eueryevery momente a hundred times destroye it. For (cōsidering what is our weakenesse, & what is his furious strēgth) howe coulde we stande, yea neuer so litle time against his manifolde & continuall assaultes, but being supported by the victory of our captaine? Therefore God suffereth not the deuil to reigne ouer the soules of the faythfull, but onelyonly deliuereth him the wicked and vnbeleuing to gouerne, whom God doth not vouchesaue to hauehave reckened in hys flocke. For it is said that he possesseth thys world without controuersy till he be thrust out by Christ.ii. Corin. iiii.iiii. Eph. ii.ii. Againe, that he doth blinde all them that beleue not the gospell, agayne, that he performeth hys worke in the stubborne children, and worthily, for all the wicked are the vesselles of wrath. Therefore to whom should they be rather subiecte than to the minister of Goddes vengeaunce?Ioh. viii.xlii…i. i. Ioh. iii.viii. Finally they are saied to be of their Father the deuill, because as the faythfull are hereby knowen to be the children of God because they beare his image: so they by the image of Satan into which they are gone out of kind, ar properly discerned to be his childrē.
As we hauehave before confuted that trifling philosophie concerning the holy Angels, which teacheth that they ar nothing els but good inspirations or motiōs, which God stirreth vp in the mindes of men: so in this place must we confute them that fondly say that deuils ar nothing els but euil affections or perturbations of minde, that are thrust into vsus by oure fleshe. That maye we shortly doe, because there be many testimonies of Scripture, & those playne enough vponupon this poynt. First where the vncleane Spirites ar called, Angels Apostataes, which hauehave swarued out of kind from their beginning, the very names do sufficiently expresse that they are not motions or affections of myndes, but rather in dede as they be called mindes or Spirites endued with sense and vnderstanding. Likewise wheras both Christ and Iohn do compare the children of God with the children of the deuil:i. Ioh. iii.viii. wer it not an vnfit comparisō, if the name of the deuil signified nothing els but euil inspirations? And Iohn addeth somwhat more plainly, that the deuill synneth from the beginning. Likewise when Iude bringeth in Michael the archangel fyghtyng with the deuil, doutlesse he setteth agaynste the good Angel an euil and rebellious Angel. Wherwith agreeth that which is red in the hostory of Iob,Iob. i.vi. that Satan appeared with the Holy Angels before God. But most plaine of al are those places that make mention of ye punishment which they begin to fele by the iudgement of God, and specially shal fele at the resurrection. Sonne of Dauid why arte thou come before the time to torment vsus? Againe, Go ye cursed into the eternal fyre that is prepared for the deuil & his Angels.Mat. viii.xxix. Mat. xxv.xli. Iud. i.ix. Agayne, If he spared not his own Angels that had synned, but cast them down into hell and deliuered thē into cheines of darkenesse to be kept vntounto damnaciō. &c. How fonde should these speches be, that ye deuils are ordeined to eternal iudgement, yt fier is prepared for them, that they are now already tormented & vexed by the glory of Christ: if there were no deuils at all? But because this matter nedeth no disputation among them yt beleue the word of the Lord. & litle good is done wt testimonies of Scripture among those vaine studentes of speculation, whō nothing pleaseth but that which is new: I suppose I hauehave performed ye which I purposed, that is that ye godly mindes should be furnished agaynst such fonde errors, wherewt vnquiet men do trouble both thēselues and other yt be more simple. But it was good to touche this, least any entangled with that error, while they thinke they hauehave none to stande againste them, should waxe more slowe and vnprouided to resist.
In the meane time let it not be werisom vntounto vsus, in this so beautiful a stage to take a godly delight of the manifest and ordinary woorkes of God. For, as I hauehave els where already said, though this be not ye chefe, yet is it in order the first doctrine of Faith, to remember that what way soeuer we turne our eyes, al that we see are the workes of God, & wyth godly consideration to wey for what end God did make thē. Therefore that we may conceiue by Faith so muche as behoueth vsus to knowe of God, it is good first of al to learne the history of the creation of ye world, how it is shortly rehearsed by Moses, and afterwarde more largely set out by holy men, specially by Basile and Ambrose. Oute of it we shall learne that God by the power of his worde and Spirite created heauē and earth of nothing, and therof brought forth all liuing creatures and thinges without lyfe, with maruellous order disposed the innumerable varietie of things, to eueryevery thīg he gaue ye propre nature, assigned their offices, appointed their places and abidinges, and where all things are subiecte to corruption, yet hath he so prouided that of all sortes some shalbe preserued safe to the last day, and therfore some he cherysheth by secrete meanes, and poureth now and then as it were a new liuelinesse into them, and to some he hath geuen the power to encrease by generation, that in their dying that whole kinde should not die together. So hath he maruellously garnished the heauen and the earth, with so absolutely perfect plentie, varietie & beauty of al thinges as possibly might be, as it were a large and gorgeous house furnished and stored wyth aboundaunce of most finely chosē stuffe, last of all how in framing man and adorning him with so godly beautie, and with so many and so great giftes, he hath shewed in him the most excellent exāple of al his works. But because it is not my purpose at this present to set forth at large the creation of the worlde, let it suffice to hauehave ones agayne touched these few thinges by the way. For it is better, as I hauehave already warned the readers, to fetche a fuller vnderstanding of this matter oute of Moses and other, that hauehave faithfully and diligently conueied the history of the world by writing to perpetuall memory.
It is to no purpose, to make much a do in disputing, to what end this consideration of the workes of God ought to tend, or to what marke it oughte to be applyed: forasmuch as in other places already a great part of this question is declared, and so muche as belongeth to our presente purpose maye in fewe wordes be ended. Truely if we were minded to set out as it is worthye, howe inestimable wisdome, power, iustice and goodnesse of God appeareth in the framing of the world, no eloquence, no garnishment of speche, could suffice the largenesse of so great a matter. And no dout it is gods pleasure that we should be continually occupied in so holy a meditation, that while we beholde in his creatures as in loking glasses infinite richesse of his wisedome, iustice, bountie and power, we should not runne ouer them as it were with a fleeing eye, or with a vaine wandryng looke as I maye so call it, but that we shoulde wyth consideration rest long vponupon them, cast them vp and downe earnestlye and faythfully in oure myndes, and ofte repeate them with remembrance. But because we are now busyed in that kinde that perteineth to order of teaching, it is mete yt we omit those thinges that require long declamations. Therefore, to be short, let the readers knowe, that then they hauehave conceyued by Fayth, what thys meaneth, that God is the creator of heauen and earth, if they firste folowe thys vniuersall rule, that they passe not ouer with not considerynge or forgetfulnesse of those vertues, that God presenteth to be seen in his creatures, then, that they so learne to apply them selues that they may therwyth be throughly moued in their hartes. The first of those we do when we consider howe excellente a workemans worke it was, to place and aptly set in so well disposed order the multitude of the starres that is in heauen, that nothyng can be deuised more beautifull to beholde: to sette and fasten some of them in theyr standinges so that they can not moue, and to other some to graunte a free course, but so that in mouing they wander not beyonde theyr appoynted space, so to temper the motion of them all that it maye deuide in measure the dayes and nyghtes, monethes, yeres and seasons of the yere, and to bryng thys inequalitie of dayes whiche we dayly see to suche a tempered order that it hath no confusyon. Likewyse, whē we marke hys power in susteyning so great a body, in gouernyng the so swifte whirling aboute of the engyne of heauen, and suche lyke. For these fewe examples doe sufficientlye declare what it is to recorde the power to God in ye creatiō of the world. For els if I shoulde trauayle as I sayed to expresse it all in wordes, I shoulde neuer make an ende, forasmuch as there are so many miracles of the power of God, so many tokens of hys goodnesse, so many examples of hys wysedome, as there be formes of thynges in the worlde, yea as there be thynges eyther great or small.
Now remayneth the other part which commeth nerer to Fayth, that whyle we consyder that God hath ordayned all thynges for oure garde and safetie, and therewithal doe fele hys power and grace in our selues▪ and in so great good thynges that he hath bestowed vponupon vsus: we maye thereby stire vp our selues to the trust, inuocation, prayse and louelove of hym. Nowe as I hauehave before sayed, God hymselfe hath shewed in the very order of creation▪ that for mans sake he created al thynges. For it is not without cause that he deuided y• making of ye world into six daies, wheras it had ben as easy for hym in one moment to hauehave in al pointes accomplished his whole worke, as it was by suche proceding from pece to pece to come to the ende of it. But then it pleased hym to shewe hys prouidence and fatherly carefulnesse towarde vsus, that before he made man he prepared all that he foresaw shoulde be profitable for hym, and fyt for hys preseruation. Now great vnthankfulnesse now should it bee to dout whether this good Father do care for vsus, whom we see to hauehave been careful for vsus ere that we wer borne? How wycked wer it to tremble for distrust least hys goodnesse woulde at any tyme leaue vsus destitute in necessitie, which we se was dysplaied for vsus being not yet borne, wyth great aboundaunce of all good thynges.Gene, i, xxvi…i. et, ix, ii, Besyde that we heare by Moses that by hys liberalitie al that euer is in the worlde is made subiecte to vsus. Sure it is that he did it not to mocke vsus wyth an emptye name of gifte. Therfore we shall neuer lacke any thyng, so farre as it shall be auaylable for our preseruation. Finally, to make an end, so oft duplicate page duplicate page as we name God the creator of heauen and earth, let this come in our mindes withall, that the disposition of al thinges which he hath create, is in his hande and power, and that we are his children whom he hath taken into his own charge and keping to foster and bryng vp: that we may loke for all good thinges at his hande, and assuredly trust that he will neuer suffer vsus to lacke thinges nedefull for our safetie, to the ende our hope shoulde hang vponupon none other: that whatsoeuer we desire our praiers may be directed to him: of what thing soeuer we receiue profite we may acknowledge it to be his benefite, and confesse it with thankes geuing: that being allured with so greate swetenesse of his goodnesse and liberalitie, we maye studye to louelove and honor him withall oure harte.