Fictitious Ones By The Creation Of The World.
Although Isaiah(290) brings a just accusation of stupidity against the
worshippers of fictitious deities, for not having learned, from the
foundations of the earth, and the circuit of the heavens, who was the true
God, yet such is the slowness and dulness of our minds, as to induce a
necessity for a more express exhibition of the true God, lest the faithful
should decline to the fictions of the heathen. For, since the most
tolerable description given by the philosophers, that God is the soul of
the world, is utterly vain and worthless, we require a more familiar
knowledge of him, to prevent us from wavering in perpetual uncertainty.
Therefore he hath been pleased to give us a history of the creation, on
which the faith of the Church might rest, without seeking after any other
God than him whom Moses has represented as the former and builder of the
world. The first thing specified in this history is the time, that by a
continued series of years the faithful might arrive at the first original
of the human race, and of all things. This knowledge is eminently useful,
not only to contradict the monstrous fables formerly received in Egypt and
other countries, but also to give us clearer views of the eternity of God,
and to fill us with greater admiration of it. Nor ought we to be moved
with that profane sneer, that it is marvellous that God did not form the
design of creating heaven and earth at an earlier period, but suffered an
immeasurable duration to pass away unemployed, since he could have made
them many thousands of ages before; whereas the continuance of the world,
now advancing to its last end, has not yet reached six thousand years. For
the reason why God deferred it so long, it would be neither lawful nor
expedient to inquire; because, if the human mind strive to penetrate it,
it will fail a hundred times in the attempt; nor, indeed, could there be
any utility in the knowledge of that which God himself, in order to prove
the modesty of our faith, has purposely concealed. Great shrewdness was
discovered by a certain pious old man, who, when some scoffer ludicrously
inquired what God had been doing before the creation of the world, replied
that he had been making hell for over curious men. This admonition, no
less grave than severe, should repress the wantonness which stimulates
many, and impels them to perverse and injurious speculations. Lastly, let
us remember that God, who is invisible, and whose wisdom, power, and
justice, are incomprehensible, has placed before us the history of Moses,
as a mirror which exhibits his lively image. For as eyes, either dim
through age, or dull through any disease, see nothing distinctly without
the assistance of spectacles, so, in our inquiries after God, such is our
imbecility, without the guidance of the Scripture we immediately lose our
way. But those who indulge their presumption, since they are now
admonished in vain, will perceive too late, by their horrible destruction,
how much better it would have been to look up to the secret counsels of
God with reverential awe, than to disgorge their blasphemies to darken the
heaven. Augustine justly complains, that it is an offence against God, to
inquire for any cause of things, higher than his will. He elsewhere
prudently cautions us, that it is as absurd to dispute concerning an
infinite duration of time, as concerning an infinite extent of place.
However extensive the circuit of the heavens, yet certainly it has some
dimensions. Now, if any one should expostulate with God, that the vacuity
of space is a hundred times larger, would not such arrogance be detested
by all pious persons? The same madness is chargeable on those who censure
the inaction of God, for not having, according to their wishes, created
the world innumerable ages before. To gratify their inordinate curiosity,
they desire to pass beyond the limits of the world; as though, in the very
ample circumference of heaven and earth, we were not surrounded by
numerous objects capable of absorbing all our senses in their inestimable
splendour; as though, in the course of six thousand years, God had not
given us lessons sufficient to exercise our minds in assiduous meditation
on them. Then let us cheerfully remain within these barriers with which
God has been pleased to circumscribe us, and as it were to confine our
minds, that they might not be wandering in the boundless regions of
uncertain conjecture.
II. To the same purpose is the narration of Moses, that the work of God
was completed, not in one moment, but in six days. For by this
circumstance also we are called away from all false deities to the only
true God, who distributed his work into six days, that it might not be
tedious to us to occupy the whole of life in the consideration of it. For
though, whithersoever we turn our eyes, they are constrained to behold the
works of God, yet we see how transient our attention is, and, if we are
touched with any pious reflections, how soon they leave us again. Here,
also, human reason murmurs, as though such progressive works were
inconsistent with the power of Deity; till, subdued to the obedience of
faith, it learns to observe that rest, to which the sanctification of the
seventh day invites us. Now, in the order of those things, we must
diligently consider the paternal love of God towards the human race, in
not creating Adam before he had enriched the earth with an abundant supply
of every thing conducive to his happiness. For had he placed him in the
earth while it remained barren and vacant, had he given him life before
there was any light, he would have appeared not very attentive to his
benefit. Now, when he has regulated the motions of the sun and the stars
for the service of man, replenished the earth, the air, and the waters,
with living creatures, and caused the earth to produce an abundance of all
kinds of fruits sufficient for sustenance, he acts the part of a provident
and sedulous father of a family, and displays his wonderful goodness
towards us. If the reader will more attentively consider with himself
these things, which I only hint at as I proceed, he will be convinced that
Moses was an authentic witness and herald of the one God, the Creator of
the world. I pass over what I have already stated, that he not only speaks
of the mere essence of God, but also exhibits to us his eternal Wisdom and
his Spirit, in order that we may not dream of any other God except him who
will be known in that express image.
III. But before I begin to enlarge on the nature of man, something must be
said concerning angels. Because, though Moses, in the history of the
creation, accommodating himself to the ignorance of the common people,
mentions no other works of God than such as are visible to our eyes, yet,
when he afterwards introduces angels as ministers of God, we may easily
conclude, that he is their Creator, whom they obey, and in whose service
they are employed. Though Moses, therefore, speaking in a popular manner,
does not, in the beginning of his writings, immediately enumerate the
angels among the creatures of God, yet nothing forbids our here making a
plain and explicit statement of those things which the Scripture teaches
in other places; because, if we desire to know God from his works, such an
excellent and noble specimen should by no means be omitted. Besides, this
point of doctrine is very necessary for the confutation of many errors.
The excellence of the angelic nature has so dazzled the minds of many,
that they have supposed them to be injured, if they were treated as mere
creatures, subject to the government of one God. Hence they were falsely
pretended to possess a kind of divinity. Manichæus has also arisen, with
the sect which he founded, who imagined to himself two original
principles, God and the devil; and attributed to God the origin of all
good things, but referred evil natures to the production of the devil. If
our minds were bewildered in this wild and incoherent system, we should
not leave God in full possession of his glory in the creation of the
world. For, since nothing is more peculiar to God than eternity and self‐
existence, does not the ascription of this to the devil dignify him with a
title of Divinity? Now, where is the omnipotence of God, if such an empire
be conceded to the devil, as that he can execute whatever he pleases,
notwithstanding the aversion of the Divine will, or opposition of the
Divine power? But the only foundation of the system of Manichæus, that it
is unlawful to ascribe to a good God the creation of any evil thing, in no
respect affects the orthodox faith, which admits not that any thing in the
universe is evil in its nature; since neither the depravity and wickedness
of men and devils, nor the sins which proceed from that source, are from
mere nature, but from a corruption of nature; nor from the beginning has
any thing existed, in which God has not given a specimen both of his
wisdom and of his justice. To oppose these perverse notions, it is
necessary to raise our minds higher than our eyes can reach. And it is
very probable that it was with this design, when, in the Nicene creed, God
is called the Creator of all things, that particular mention is made of
things invisible. Yet it shall be my study to observe the limit which the
rule of piety prescribes, lest, by indulging an unprofitable degree of
speculation, I should lead the reader astray from the simplicity of the
faith. And certainly, since the Spirit invariably teaches us in a
profitable manner, but, with regard to things of little importance to
edification, either is wholly silent, or but lightly and cursorily touches
on them,—it is also our duty cheerfully to remain in ignorance of what it
is not for our advantage to know.
IV. Since angels are ministers of God appointed to execute his
commands,(291) that they are also his creatures, ought to be admitted
without controversy. And does it not betray obstinacy rather than
diligence, to raise any contention concerning the time or the order in
which they were created? Moses narrates, that “the heavens and the earth
were finished, and all the host of them:”(292) to what purpose is it
anxiously to inquire, on what day, besides the stars and the planets, the
other more concealed hosts of heaven began to exist? Not to be too prolix,
let us remember on this point (as on the whole doctrine of religion) to
observe one rule of modesty and sobriety; which is, not to speak, or
think, or even desire to know, concerning obscure subjects, any thing
beyond the information given us in the Divine word. Another rule to be
followed is, in reading the Scripture, continually to direct our attention
to investigate and meditate upon things conducive to edification; not to
indulge curiosity or the study of things unprofitable. And, since the Lord
has been pleased to instruct us, not in frivolous questions, but in solid
piety, the fear of his name, true confidence, and the duties of holiness,
let us content ourselves with that knowledge. Wherefore, if we wish to be
truly wise, we must forsake the vain imaginations propagated by triflers
concerning the nature, orders, and multitude of angels. I know that these
things are embraced by many persons with greater avidity, and dwelt upon
with more pleasure, than such things as are in daily use. But, if it be
not irksome to be the disciples of Christ, it should not be irksome to
follow that method which he has prescribed. Then the consequence will be,
that, content with his discipline, we shall not only leave, but also
abhor, those unprofitable speculations from which he calls us away. No man
can deny that great subtlety and acuteness is discovered by Dionysius,
whoever he was, in many parts of his treatise on the Celestial Hierarchy;
but, if any one enters into a critical examination of it, he will find the
greatest part of it to be mere babbling. But the duty of a theologian is,
not to please the ear with empty sounds, but to confirm the conscience by
teaching things which are true, certain, and profitable. A reader of that
book would suppose that the author was a man descended from heaven, giving
an account of things that he had not learned from the information of
others, but had seen with his own eyes. But Paul, who was “caught up to
the third heaven,”(293) not only has told us no such things, but has even
declared, that it is not lawful for men to utter the secret things which
he had seen. Taking our leave, therefore, of this nugatory wisdom, let us
consider, from the simple doctrine of the Scripture, what the Lord has
been pleased for us to know concerning his angels.
V. We are frequently informed in the Scripture, that angels are celestial
spirits, whose ministry and service God uses for the execution of whatever
he has decreed; and hence this name is given to them, because God employs
them as messengers to manifest himself to men. Other appellations also, by
which they are distinguished, are derived from a similar cause. They are
called Hosts, because, as life‐guards, they surround their prince,
aggrandizing his majesty, and rendering it conspicuous; and, like
soldiers, are ever attentive to the signal of their leader; and are so
prepared for the performance of his commands, that he has no sooner
signified his will than they are ready for the work, or rather are
actually engaged in it. Such a representation of the throne of God is
exhibited in the magnificent descriptions of the Prophets, but
particularly of Daniel; where he says, when God had ascended the judgment‐
seat, that “thousand thousands ministered unto him, and ten thousand times
ten thousand stood before him.”(294) Since by their means the Lord
wonderfully exerts and declares the power and strength of his hand, thence
they are denominated Powers.(295) Because by them he exercises and
administers his government in the world, therefore they are called
sometimes Principalities, sometimes Powers, sometimes Dominions. Lastly,
because the glory of God in some measure resides in them, they have also,
for this reason, the appellation of Thrones;(296) although on this last
name I would affirm nothing, because a different interpretation is equally
or even more suitable. But, omitting this name, the Holy Spirit often uses
the former ones, to magnify the dignity of the angelic ministry. Nor,
indeed, is it right that no honour should be paid to those instruments, by
whom God particularly exhibits the presence of his power. Moreover, they
are more than once called gods; because in their ministry, as in a mirror,
they give us an imperfect representation of Divinity. Though I am pleased
with the interpretation of the old writers, on those passages where the
Scripture records the appearance of an angel of God to Abraham, Jacob,
Moses, and others,(297) that Christ was that angel, yet frequently, where
mention is made of angels in general, this name is given to them. Nor
should this surprise us; for, if that honour be given to princes and
governors, because, in the performance of their functions, they are
vicegerents of God, the supreme King and Judge,(298) there is far greater
reason for its being paid to angels, in whom the splendour of the Divine
glory is far more abundantly displayed.
VI. But the Scripture principally insists on what might conduce most to
our consolation, and the confirmation of our faith—that the angels are the
dispensers and administrators of the Divine beneficence towards us; and
therefore it informs us, that they guard our safety, undertake our
defence, direct our ways, and exercise a constant solicitude that no evil
befall us. The declarations are universal, belonging primarily to Christ
the head of the Church, and then to all the faithful: “He shall give his
angels charge over thee, to keep thee in all thy ways. They shall bear
thee up in their hands, lest thou dash thy foot against a stone.”(299)
Again, “The angel of the Lord encampeth round about them that fear him,
and delivereth them.”(300) In these passages God shows that he delegates
to his angels the protection of those whom he has undertaken to preserve.
Accordingly, the angel of the Lord consoles the fugitive Hagar, and
commands her to be reconciled to her mistress.(301) Abraham promises his
servant that an angel should be the guide of his journey.(302) Jacob, in
his benediction of Ephraim and Manasseh, prays that the angel of the Lord,
by whom he had been redeemed from all evil, would cause them to
prosper.(303) Thus an angel was appointed to protect the camp of the
Israelites;(304) and whenever it pleased God to deliver them from the
hands of their enemies, he raised up avengers by the ministry of
angels.(305) And finally, to supersede the necessity of adducing more
examples, angels ministered to Christ and attended him in all his
difficulties; they announced his resurrection to the women, and his
glorious advent to the disciples.(306) And thus, in the discharge of their
office as our protectors, they contend against the devil and all our
enemies, and execute the vengeance of God on those who molest us; as we
read that an angel of God, to deliver Jerusalem from a siege, slew a
hundred and eighty‐five thousand men in the camp of the king of Assyria in
one night.(307)
VII. But whether each of the faithful has a particular angel assigned him
for his defence, I cannot venture certainly to affirm. When Daniel
introduces the angel of the Persians and the angel of the Greeks,(308) he
clearly signifies that certain angels are appointed to preside over
kingdoms and provinces. Christ also, when he says that the angels of
children always behold the face of the Father,(309) suggests, that there
are certain angels who are charged with their safety. But I know not
whether this justifies the conclusion, that every one of them has his
particular guardian angel. Of this, indeed, we may be certain, that not
one angel only has the care of every one of us, but that they all with one
consent watch for our salvation. For it is said of all the angels
together, that they rejoice more over one sinner turned to repentance,
than over ninety and nine just persons who have persevered in their
righteousness.(310) Of more than one angel it is said, that they carried
the soul of Lazarus into the bosom of Abraham.(311) Nor is it in vain that
Elisha shows his servant so many fiery chariots, which were peculiarly
assigned to him for his protection.(312) There is one place which seems
clearer than the rest in confirmation of this point. For when Peter, on
his liberation from prison, knocked at the door of the house in which the
brethren were assembled, as they could not suppose it to be Peter himself,
they said it was his angel.(313) This conclusion seems to have arisen in
their minds from the common opinion that each of the faithful has his
guardian angel assigned him. But here it may also be replied, that nothing
prevents this being understood of any one of the angels, to whom the Lord
might have committed the care of Peter on that occasion, and who yet might
not be his perpetual guardian; as it is vulgarly imagined that every
person has two angels, a good one and a bad one, according to the heathen
notion of different genii. But it is not worth while anxiously to
investigate what it little concerns us to know. For if any one be not
satisfied with this, that all the orders of the celestial army watch for
his safety, I see not what advantage he can derive from knowing that he
has one particular angel given him for his guardian. But those who
restrict to one angel the care which God exercises over every one of us,
do a great injury to themselves, and to all the members of the Church; as
though those auxiliaries had been promised in vain, who, by surrounding
and defending us on all sides, contribute to increase our courage in the
conflict.
VIII. Let those, who venture to determine concerning the multitude and
orders of the angels, examine on what foundation their opinions rest.
Michael, I confess, is called in Daniel “the great prince,” and in Jude
“the archangel.”(314) And Paul informs us that it will be an archangel,
who, with the sound of a trumpet, shall summon men to judgment.(315) But
who, from these passages, can determine the degrees of honour among the
angels, distinguish the individuals by their respective titles, and assign
to every one his place and station? For the two names which are found in
the Scripture, Michael and Gabriel, and the third, if you wish to add it
from the history of Tobias,(316) may appear, from their significations, to
be given to angels on account of our infirmity; though I would rather
leave this undetermined. With respect to their numbers, we hear, from the
mouth of Christ, of many legions;(317) from Daniel, of many myriads:(318)
the servant of Elisha saw many chariots; and their being said to encamp
round about them that fear God,(319) is expressive of a great multitude.
It is certain that spirits have no form; and yet the Scripture, on account
of the slender capacity of our minds, under the names of cherubim and
seraphim, represents angels to us as having wings, to prevent our doubting
that they will always attend, with incredible celerity, to afford us
assistance as soon as our cases require it; as though the lightning darted
from heaven were to fly to us with its accustomed velocity. All further
inquiries on both these points, we should consider as belonging to that
class of mysteries, the full revelation of which is deferred to the last
day. Wherefore let us remember that we ought to avoid too much curiosity
of research, and presumption of language.
IX. But this, which is called in question by some restless men, must be
received as a certain truth, that angels are ministering spirits, whose
service God uses for the protection of his people, and by whom he
dispenses his benefits among mankind, and executes his other works. It was
the opinion of the ancient Sadducees, indeed, that the term _angels_
signified nothing but the motions which God inspires into men, or those
specimens which he gives of his power. But this foolish notion is
repugnant to so many testimonies of Scripture, that it is surprising how
such gross ignorance could have been tolerated among that people. For, to
omit the places before cited, where mention is made of thousands and
legions of angels; where joy is attributed to them; where they are said to
sustain the faithful in their hands, to carry their souls into rest, to
behold the face of the Father,(320) and the like,—there are others which
most clearly evince, that they are spirits possessing an actual existence
and their own peculiar nature. For the declarations of Stephen and
Paul,—that the law was given by the hand of angels,(321) and of Christ,
that the elect, after the resurrection, shall be like angels; that the day
of judgment is not known even to the angels; that he then will come with
his holy angels,(322)—however tortured, must necessarily be thus
understood. Likewise, when Paul charges Timothy, before Christ and the
elect angels, to keep his precepts,(323) he intends, not unsubstantial
qualities or inspirations, but real spirits. Nor otherwise is there any
meaning in what we read in the Epistle to the Hebrews, that Christ is made
more excellent than the angels, that the world is not subject to them,
that Christ assumed not their nature, but the nature of man,(324) unless
we understand that there are happy spirits, to whom these comparisons may
apply. And the author of the same epistle explains himself, where he
places angels and the souls of the faithful together in the kingdom of
God.(325) Besides, we have already quoted, that the angels of children
always behold the face of God; that we are always defended by their
protection; that they rejoice for our safety; that they admire the
manifold grace of God in the church;(326) and are subject to Christ as
their head.(327) The same truth is proved by their having so often
appeared to the patriarchs in the form of men, conversed with them, and
been entertained by them. And Christ himself, on account of the
preëminence which he obtains in the capacity of Mediator, is called an
angel.(328) I have thought proper cursorily to touch on this point, in
order to fortify the simple against those foolish and absurd notions,
which were disseminated by Satan many ages ago, and are frequently
springing up afresh.
X. It remains for us to encounter the superstition, which generally
insinuates itself into men’s minds when angels are said to be the
ministers and dispensers of all our blessings. For human reason soon falls
into an opinion, that there is no honour that ought not to be paid to
them. Thus it happens that what belongs solely to God and Christ, is
transferred to them. Thus we see, that for some ages past the glory of
Christ has in many ways been obscured; while angels have been loaded with
extravagant honours without the authority of the word of God. And among
the errors which we combat in the present day, there is scarcely one more
ancient than this. For even Paul appears to have had a great controversy
with some, who exalted angels in such a manner as almost to degrade Christ
to an inferior station. Hence the solicitude with which he maintains, in
the Epistle to the Colossians, not only that Christ is to be esteemed
above angels, but also that he is the author of all blessings to
them,(329) in order that we may not forsake him and turn to them, who are
not even sufficient for themselves, but draw from the same fountain as we
do. Since the splendour of the Divine majesty, therefore, is eminently
displayed in them, there is nothing more natural than for us to fall down
with astonishment in adoration of them, and to attribute every thing to
them which exclusively belongs to God. Even John, in the Revelation,
confesses this to have happened to himself; but adds at the same time,
that he was thus answered: “See thou do it not: I am thy fellow‐servant:
worship God.”(330)
XI. But this danger we shall happily avoid, if we consider why God is
accustomed to provide for the safety of the faithful, and to communicate
the gifts of his beneficence by means of angels, rather than by himself to
manifest his own power without their intervention. He certainly does this
not from necessity, as though he were unable to do without them; for
whenever he pleases he passes them by, and performs his work with a mere
nod of his power; so far is he from being indebted to their assistance for
relieving him in any difficulty. This, therefore, conduces to the
consolation of our imbecility, that we may want nothing that can either
raise our minds to a good hope, or confirm them in security. This one
thing, indeed, ought to be more than sufficient for us, that the Lord
declares himself to be our Protector. But while we see ourselves
encompassed with so many dangers, so many annoyances, such various kinds
of enemies,—such is our weakness and frailty, that we may sometimes be
filled with terror, or fall into despair, unless the Lord enables us,
according to our capacity, to discover the presence of his grace. For this
reason he promises, not only that he will take care of us himself, but
also that we shall have innumerable life‐guards, to whom he has committed
the charge of our safety; and that, as long as we are surrounded by their
superintendence and protection, whatever danger may threaten, we are
placed beyond the utmost reach of evil. I confess, indeed, that it is
wrong for us, after that simple promise of the protection of God alone,
still to be looking around to see from what quarter our aid may come. But
since the Lord, from his infinite clemency and goodness, is pleased to
assist this our weakness, there is no reason why we should neglect this
great favour which he shows us. We have an example of this in the servant
of Elisha, who, when he saw that the mountain was besieged by an army of
Syrians,(331) and that no way of escape was left, was filled with
consternation, as though himself and his master had been ruined. Then
Elisha prayed that God would open his eyes, and he immediately saw the
mountain full of horses and chariots of fire; that is, of a multitude of
angels who were to guard him and the Prophet. Encouraged by this vision,
he came to himself again, and was able to look down with intrepidity on
the enemies, the sight of whom before had almost deprived him of life.
XII. Therefore, whatever is said concerning the ministry of angels, let us
direct it to this end, that, overcoming all diffidence, our hope in God
may be more firmly established. For the Lord has provided these guards for
us, that we may not be terrified by a multitude of enemies, as though they
could prevail in opposition to his assistance, but may have recourse to
the sentiment expressed by Elisha, “There are more for us than against
us.” How preposterous is it, then, that we should be alienated from God by
angels, who are appointed for this very purpose, to testify that his aid
is more especially present with us! But they do alienate us from him,
unless they lead us directly to him, to regard him, call on him, and
celebrate him as our only helper; unless they are considered by us as his
hands, which apply themselves to do nothing without his direction; unless
they attach us to Christ, the only Mediator, to depend entirely on him, to
lean upon him, to aspire to him, and to rest satisfied in him. For what is
described in the vision of Jacob(332) ought to be firmly fixed in our
minds, that the angels descend to the earth to men, and ascend from earth
to heaven, by a ladder above which stands the Lord of hosts. This implies,
that it is only through the intercession of Christ, that we are favoured
with the ministry of angels, as he himself affirms: “Hereafter ye shall
see heaven open, and the angels descending upon the Son of man.”(333)
Therefore the servant of Abraham, having been commended to the care of an
angel,(334) does not therefore invoke him for his aid, but, trusting to
that committal, pours out his prayers before the Lord, and entreats him to
display his mercy towards Abraham. For as God does not make them the
ministers of his power and goodness, in order to divide his glory with
them, so neither does he promise his assistance in their ministry, that we
may divide our confidence between them and him. Let us take our leave,
therefore, of that Platonic philosophy, which seeks access to God by means
of angels, and worships them in order to render him more propitious to us;
which superstitious and curious men have endeavoured from the beginning,
and even to this day persevere in attempting, to introduce into our
religion.
XIII. The design of almost every thing that the Scripture teaches
concerning devils, is that we may be careful to guard against their
insidious machinations, and may provide ourselves with such weapons as are
sufficiently firm and strong to repel the most powerful enemies. For when
Satan is called the god and prince of this world,(335) the strong man
armed,(336) the prince of the power of the air,(337) a roaring lion,(338)
these descriptions only tend to make us more cautious and vigilant, and
better prepared to encounter him. This is sometimes signified in express
words. For Peter, after having said that “the devil, as a roaring lion,
walketh about seeking whom he may devour,” immediately subjoins an
exhortation to “resist him, steadfast in the faith.” And Paul, having
suggested that “we wrestle not against flesh and blood, but against
principalities, against powers, against the rulers of the darkness of this
world, against spiritual wickedness,”(339) immediately commands us to put
on suitable armour for so great and so perilous a conflict. Wherefore,
having been previously warned that we are perpetually threatened by an
enemy, and an enemy desperately bold and extremely strong, skilled in
every artifice, indefatigable in diligence and celerity, abundantly
provided with all kinds of weapons, and most expert in the science of war,
let us make it the grand object of our attention, that we suffer not
ourselves to be oppressed with slothfulness and inactivity, but, on the
contrary, arousing and collecting all our courage, be ready for a vigorous
resistance; and as this warfare is terminated only by death, let us
encourage ourselves to perseverance. But, above all, conscious of weakness
and ignorance, let us implore the assistance of God, nor attempt any thing
but in reliance on him; since he alone can supply us with wisdom, and
strength, and courage, and armour.
XIV. But, the more to excite and urge us to such conduct, the Scripture
announces that there are not one, or two, or a few enemies, but great
armies who wage war against us. For even Mary Magdalene is said to have
been delivered from seven demons, by whom she was possessed;(340) and
Christ declares it to be a common case, that, if you leave the place open
for the re‐entrance of a demon who has once been ejected, he associates
with himself seven spirits more wicked still, and returns to his vacant
possession.(341) Indeed, one man is said to have been possessed by a whole
legion.(342) By these passages, therefore, we are taught, that we have to
contend with an infinite multitude of enemies; lest, despising their
paucity, we should be more remiss to encounter them, or, expecting
sometimes an intermission of hostility, should indulge ourselves in
idleness. But when one Satan or devil is frequently mentioned in the
singular number, it denotes that principality of wickedness which opposes
the kingdom of righteousness. For as the Church and society of saints have
Christ as their head, so the faction of the impious, and impiety itself,
are represented to us with their prince, who exercises the supreme power
among them; which is the meaning of that sentence, “Depart, ye cursed,
into everlasting fire, prepared for the devil and his angels.”(343)
XV. It also ought to stimulate us to a perpetual war with the devil, that
he is every where called God’s adversary and ours. For, if we feel the
concern which we ought to feel for the glory of God, we shall exert all
our power against him who attempts the extinction of it. If we are
animated by a becoming zeal for defending the kingdom of Christ, we must
necessarily have an irreconcilable war with him who conspires its ruin. On
the other hand, if we are solicitous for our salvation, we ought to make
neither peace nor truce with him who assiduously plots its destruction.
Now, such is the description given of him in the third chapter of Genesis,
where he seduces man from the obedience owed by him to God, so that he at
once robs God of his just honour, and precipitates man into ruin. Such,
also, is he described in the Evangelists, where he is called an enemy, and
said to sow tares in order to corrupt the seed of eternal life.(344) In
short, the testimony of Christ concerning him, that he was a murderer and
a liar from the beginning,(345) we find verified in all his actions. For
he opposes Divine truth with lies; obscures the light with shades of
darkness; involves the minds of men in errors; stirs up animosities, and
kindles contentions and wars;—and all for the purpose of subverting the
kingdom of God, and plunging mankind with himself into eternal
destruction. Whence it is evident, that he is naturally depraved, vicious,
malignant, and mischievous. For there must be extreme depravity in that
mind which is bent on opposing the glory of God and the salvation of men.
And this is suggested by John in his Epistle, when he says, that “he
sinneth from the beginning.” For he intends, that he is the author,
conductor, and principal contriver of all wickedness and iniquity.
XVI. But since the devil was created by God, we must remark, that this
wickedness which we attribute to his nature is not from creation, but from
corruption. For whatever evil quality he has, he has acquired by his
defection and fall. And of this the Scripture apprizes us; lest, believing
him to have come from God, just as he now is, we should ascribe to God
himself that which is in direct opposition to him. For this reason Christ
declares, that Satan, “when he speaketh a lie, speaketh of his own;”(346)
and adds the reason—“because he abode not in the truth.” When he says that
he abode not in the truth, he certainly implies that he had once been in
it; and when he calls him the father of a lie, he precludes his imputing
to God the depravity of his nature, which originated wholly from himself.
Though these things are delivered in a brief and rather obscure manner,
yet they are abundantly sufficient to vindicate the majesty of God from
every calumny. And what does it concern us to know, respecting devils,
either more particulars, or for any other purpose? Some persons are
displeased that the Scripture does not give us, in various places, a
distinct and detailed account of their fall, with its cause, manner, time,
and nature. But, these things being nothing to us, it was better for them,
if not to be passed over in total silence, yet certainly to be touched on
but lightly; because it would ill comport with the dignity of the Holy
Spirit to feed curiosity with vain and unprofitable histories; and we
perceive it to have been the design of the Lord, to deliver nothing in his
sacred oracles, which we might not learn to our edification. That we
ourselves, therefore, may not dwell upon unprofitable subjects, let us be
content with this concise information respecting the nature of devils;
that at their creation they were originally angels of God, but by
degenerating have ruined themselves, and become the instruments of
perdition to others. This being useful to be known, it is clearly stated
by Peter and Jude. “God,” say they, “spared not the angels that sinned,
and kept not their first estate, but left their own habitation.”(347) And
Paul, mentioning the elect angels,(348) without doubt tacitly implies that
there are reprobate ones.
XVII. The discord and contention, which we say Satan maintains against
God, ought to be understood in a manner consistent with a firm persuasion,
that he can do nothing without God’s will and consent. For we read in the
history of Job, that he presented himself before God to receive his
commands, and dared not to undertake any enterprise without having
obtained his permission.(349) Thus, also, when Ahab was to be deceived, he
undertook to be a lying spirit in the mouth of all the prophets; and,
being commissioned by God, he performed it.(350) For this reason he is
also called the “evil spirit from the Lord,” who tormented Saul,(351)
because he was employed as a scourge to punish the sins of that impious
monarch. And elsewhere it is recorded, that the plagues were inflicted on
the Egyptians by the “evil angels.”(352) According to these particular
examples, Paul declares generally, that the blinding of unbelievers is the
work of God,(353) whereas he had before called it the operation of Satan.
It appears, then, that Satan is subject to the power of God, and so
governed by his control, that he is compelled to render obedience to him.
Now, when we say that Satan resists God, and that his works are contrary
to the works of God, we at the same time assert that this repugnance and
contention depend on the Divine permission. I speak now, not of the will
or the endeavour, but only of the effect. For the devil, being naturally
wicked, has not the least inclination towards obedience to the Divine
will, but is wholly bent on insolence and rebellion. It therefore arises
from himself and his wickedness, that he opposes God with all his desires
and purposes. This depravity stimulates him to attempt those things which
he thinks the most opposed to God. But since God holds him tied and bound
with the bridle of his power, he executes only those things which are
divinely permitted; and thus, whether he will or not, he obeys his
Creator, being constrained to fulfil any service to which he impels him.
XVIII. While God directs the courses of unclean spirits hither and thither
at his pleasure, he regulates this government in such a manner, that they
exercise the faithful with fighting, attack them in ambuscades, harass
them with incursions, push them in battles, and frequently fatigue them,
throw them into confusion, terrify them, and sometimes wound them, yet
never conquer or overwhelm them; but subdue and lead captive the impious,
tyrannize over their souls and bodies, and abuse them like slaves by
employing them in the perpetration of every enormity. The faithful, in
consequence of being harassed by such enemies, are addressed with the
following, and other similar exhortations: “Give not place to the
devil.”(354) “Your adversary the devil, as a roaring lion, walketh about,
seeking whom he may devour; whom resist, steadfast in the faith.”(355)
Paul confesses that he himself was not free from this kind of warfare,
when he declares that, as a remedy to subdue pride, “the messenger of
Satan was given to him to buffet him.”(356) This exercise, then, is common
to all the children of God. But, as the promise respecting the breaking of
the head of Satan(357) belongs to Christ and all his members in common, I
therefore deny that the faithful can ever be conquered or overwhelmed by
him. They are frequently filled with consternation, but recover themselves
again; they fall by the violence of his blows, but are raised up again;
they are wounded, but not mortally; finally, they labour through their
whole lives in such a manner, as at last to obtain the victory. This,
however, is not to be restricted to each single action. For we know that,
by the righteous vengeance of God, David was for a time delivered to
Satan, that by his instigation he might number the people;(358) nor is it
without reason that Paul admits a hope of pardon even for those who may
have been entangled in the snares of the devil.(359) Therefore the same
Apostle shows, in another place, that the promise before cited is begun in
this life, where we must engage in the conflict; and that after the
termination of the conflict it will be completed. “And the God of peace,”
he says, “shall bruise Satan under your feet shortly.”(360) In our Head
this victory, indeed, has always been complete, because the prince of this
world had nothing in him:(361) in us, who are his members, it yet appears
only in part, but will be completed when we shall have put off our flesh,
which makes us still subject to infirmities, and shall be full of the
power of the Holy Spirit. In this manner, when the kingdom of Christ is
erected, Satan and his power must fall; as the Lord himself says, “I
beheld Satan as lightning falling from heaven.”(362) For by this answer he
confirms what the Apostles had reported concerning the power of his
preaching. Again: “When a strong man armed keepeth his palace, his goods
are in peace; but when a stronger than he shall come upon him and overcome
him,” &c.(363) And to this end Christ by his death overcame Satan, who had
the power of death, and triumphed over all his forces, that they might not
be able to hurt the Church; for otherwise it would be in hourly danger of
destruction. For such is our imbecility, and such the strength of his
fury, how could we stand even for a moment against his various and
unceasing attacks, without being supported by the victory of our Captain?
Therefore God permits not Satan to exercise any power over the souls of
the faithful, but abandons to his government only the impious and
unbelieving, whom he designs not to number among his own flock. For he is
said to have the undisturbed possession of this world, till he is expelled
by Christ.(364) He is said also to blind all who believe not the
Gospel,(365) and to work in the children of disobedience;(366) and this
justly, for all the impious are vessels of wrath.(367) To whom, therefore,
should they be subjected, but to the minister of the Divine vengeance?
Finally, they are said to be of their father the devil;(368) because, as
the faithful are known to be the children of God from their bearing his
image,(369) so the impious, from the image of Satan into which they have
degenerated, are properly considered as his children.
XIX. But as we have already confuted that nugatory philosophy concerning
the holy angels, which teaches that they are nothing but inspirations, or
good motions, excited by God in the minds of men, so in this place we must
refute those who pretend that devils are nothing but evil affections or
perturbations, which our flesh obtrudes on our minds. But this may be
easily done, and that because the testimonies of Scripture on this subject
are numerous and clear. First, when they are called unclean spirits and
apostate angels,(370) who have degenerated from their original condition,
the very names sufficiently express, not mental emotions or affections,
but rather in reality what are called minds, or spirits endued with
perception and intelligence. Likewise, when the children of God are
compared with the children of the devil, both by Christ and by John,(371)
would not the comparison be absurd, if nothing were intended by the word
_devil_ but evil inspirations? And John adds something still plainer, that
the devil sins from the beginning. Likewise, when Jude introduces Michael
the archangel contending with the devil,(372) he certainly opposes to the
good angel an evil and rebellious one; to which agrees what is recorded in
the history of Job, that Satan appeared with the holy angels before
God.(373) But the clearest of all are those passages, which mention the
punishment which they begin to feel from the judgment of God, and are to
feel much more at the resurrection: “Thou Son of God, art thou come hither
to torment us before the time?”(374) Also, “Depart, ye cursed, into
everlasting fire, prepared for the devil and his angels.”(375) Again, “If
God spared not the angels that sinned, but cast them down to hell, and
delivered them into chains of darkness, to be reserved unto judgment,”
&c.(376) How unmeaning were these expressions, that the devils are
appointed to eternal judgment; that fire is prepared for them; that they
are now tormented and vexed by the glory of Christ, if there were no
devils at all! But since this point is not a subject of dispute with those
who give credit to the word of the Lord, but with those vain speculators
who are pleased with nothing but novelty, little good can be effected by
testimonies of Scripture. I consider myself as having done what I
intended, which was to fortify the pious mind against such a species of
errors, with which restless men disturb themselves and others that are
more simple. But it was requisite to touch on it, lest any persons
involved in that error, under a supposition that they have no adversary,
should become more slothful and incautious to resist him.
XX. Yet let us not disdain to receive a pious delight from the works of
God, which every where present themselves to view in this very beautiful
theatre of the world. For this, as I have elsewhere observed, though not
the principal, is yet, in the order of nature, the first lesson of faith,
to remember that, whithersoever we turn our eyes, all the things which we
behold are the works of God; and at the same time to consider, with pious
meditation, for what end God created them. Therefore to apprehend, by a
true faith, what it is for our benefit to know concerning God, we must
first of all understand the history of the creation of the world, as it is
briefly related by Moses, and afterwards more copiously illustrated by
holy men, particularly by Basil and Ambrose. Thence we shall learn that
God, by the power of his Word and Spirit, created out of nothing the
heaven and the earth; that from them he produced all things, animate and
inanimate; distinguished by an admirable gradation the innumerable variety
of things; to every species gave its proper nature, assigned its offices,
and appointed its places and stations; and since all things are subject to
corruption, has, nevertheless, provided for the preservation of every
species till the last day; that he therefore nourishes some by methods
concealed from us, from time to time infusing, as it were, new vigour into
them; that on some he has conferred the power of propagation, in order
that the whole species may not be extinct at their death; that he has thus
wonderfully adorned heaven and earth with the utmost possible abundance,
variety, and beauty, like a large and splendid mansion, most exquisitely
and copiously furnished; lastly, that, by creating man, and distinguishing
him with such splendid beauty, and with such numerous and great
privileges, he has exhibited in him a most excellent specimen of all his
works. But since it is not my design to treat at large of the creation of
the world, let it suffice to have again dropped these few hints by the
way. For it is better, as I have just advised the reader, to seek for
fuller information on this subject from Moses, and others who have
faithfully and diligently recorded the history of the world.
XXI. It is useless to enter into a prolix disputation respecting the right
tendency and legitimate design of a consideration of the works of God,
since this question has been, in a great measure, determined in another
place, and, as much as concerns our present purpose, may be despatched in
few words. Indeed, if we wished to explain how the inestimable wisdom,
power, justice, and goodness, of God are manifested in the formation of
the world, no splendour or ornament of diction will equal the magnitude of
so great a subject. And it is undoubtedly the will of the Lord, that we
should be continually employed in this holy meditation; that, while we
contemplate in all the creatures, as in so many mirrors, the infinite
riches of his wisdom, justice, goodness, and power, we might not only take
a transient and cursory view of them, but might long dwell on the idea,
seriously and faithfully revolve it in our minds, and frequently recall it
to our memory. But, this being a didactic treatise, we must omit those
topics which require long declamations. To be brief, therefore, let the
readers know, that they have then truly apprehended by faith what is meant
by God being the Creator of heaven and earth, if they, in the first place,
follow this universal rule, not to pass over, with ungrateful inattention
or oblivion, those glorious perfections which God manifests in his
creatures; and, secondly, learn to make such an application to themselves
as thoroughly to affect their hearts. The first point is exemplified, when
we consider how great must have been the Artist who disposed that
multitude of stars, which adorn the heaven, in such a regular order, that
it is impossible to imagine any thing more beautiful to behold; who fixed
some in their stations, so that they cannot be moved; who granted to
others a freer course, but so that they never travel beyond their
appointed limits; who so regulates the motions of all, that they measure
days and nights, months, years, and seasons of the year; and also reduces
the inequality of days, which we constantly witness, to such a medium that
it occasions no confusion. So, also, when we observe his power in
sustaining so great a mass, in governing the rapid revolutions of the
celestial machine, and the like. For these few examples sufficiently
declare, what it is to recognize the perfections of God in the creation of
the world. Otherwise, were I desirous of pursuing the subject to its full
extent, there would be no end; since there are as many miracles of Divine
power, as many monuments of Divine goodness, as many proofs of Divine
wisdom, as there are species of things in the world, and even as there are
individual things, either great or small.
XXII. There remains the other point, which approaches more nearly to
faith; that, while we observe how God has appointed all things for our
benefit and safety, and at the same time perceive his power and grace in
ourselves, and the great benefits which he has conferred on us, we may
thence excite ourselves to confide in him, to invoke him, to praise him,
and to love him. Now, as I have just before suggested, God himself has
demonstrated, by the very order of creation, that he made all things for
the sake of man. For it was not without reason that he distributed the
making of the world into six days; though it would have been no more
difficult for him to complete the whole work, in all its parts, at once,
in a single moment, than to arrive at its completion by such progressive
advances. But in this he has been pleased to display his providence and
paternal solicitude towards us, since, before he would make man, he
prepared every thing which he foresaw would be useful or beneficial to
him. How great would be, now, the ingratitude to doubt whether we are
regarded by this best of fathers, whom we perceive to have been solicitous
on our account before we existed! How impious would it be to tremble with
diffidence, lest at any time his benignity should desert us in our
necessities, which we see was displayed in the greatest affluence of all
blessings provided for us while we were yet unborn! Besides, we are told
by Moses,(377) that his liberality has subjected to us all that is
contained in the whole world. He certainly has not made this declaration
in order to tantalize us with the empty name of such a donation. Therefore
we never shall be destitute of any thing which will conduce to our
welfare. Finally, to conclude, whenever we call God the Creator of heaven
and earth, let us at the same time reflect, that the dispensation of all
those things which he has made is in his own power, and that we are his
children, whom he has received into his charge and custody, to be
supported and educated; so that we may expect every blessing from him
alone, and cherish a certain hope that he will never suffer us to want
those things which are necessary to our well‐being, that our hope may
depend on no other; that, whatever we need or desire, our prayers may be
directed to him, and that, from whatever quarter we receive any advantage,
we may acknowledge it to be his benefit, and confess it with thanksgiving;
that, being allured with such great sweetness of goodness and beneficence,
we may study to love and worship him with all our hearts.