Chapter 14. That the Scripture, Even in the Creation of the World and of All Things, Does by Certain Marks Put a Difference Between the True God and Invented Gods

Although Isaiah does worthily reprove the worshippers of false gods with slothfulness, for that they have not learned by the very foundations of the earth, and round compass of the heavens, which is the true God: yet such is the dullness and grossness of our wit, that lest the faithful should fall away to the inventions of the gentiles, it was necessary to have God more expressly painted out to them. For whereas that saying that God is the mind of the world, which is counted the most tolerable description that is found among the philosophers, is but vain, it behooves us more familiarly to know him, lest we always waver in doubtfulness. Therefore it was his pleasure to have a history of the creation remaining, upon which the faith of the church might rest, and seek for no other God but him, whom Moses has declared to be the maker and builder of the world. There is first set forth the time, that by continual proceeding of years the faithful might come to the first original of mankind, and of all things. Which knowledge is very necessary, not only to confute those monstrous fables that sometime were spread in Egypt and other parts of the world, but also, that the beginning of the world once being known, the eternity of God may more clearly shine forth and ravish us in admiration of it. Neither ought we to be at all moved with that ungodly mock, that it is a marvel why it came no sooner into the mind of God to make the heaven and the earth, and why he sitting idle did suffer so immeasurable a space to pass away, since he might have made it many thousand ages before: whereas the whole continuance of the world that now draws to an end, is not yet come to six thousand years. For why God so long deferred it, is neither lawful nor expedient for us to inquire. Because if man's mind will strive to attain to it, it shall fail a hundred times by the way, neither were it profitable for us to know that thing which God himself, to prove the modesty of our faith, has of purpose willed to be hidden. And well did that godly old man speak, who, when a wanton fellow did in scorn demand of him what God had done before the creation of the world, answered that he had built hell for curious fools. Let this grave and severe warning repress the wantonness that tickles many — indeed, and drives them to evil and hurtful speculations. Finally, let us remember that the same invisible God whose wisdom, power, and justice is incomprehensible, does set before us the history of Moses as a looking glass, in which his lively image appears. For as the eyes that either are grown dim with age, or dulled with any disease, do not discern anything plainly unless they be helped with spectacles: so, such is our weakness, that unless the Scripture direct us in seeking of God, we do immediately run out into vanity. And they that follow their own wantonness, because they are now warned in vain, shall all too late feel with horrible destruction, how much it had been better for them reverently to receive the secret counsels of God, than to vomit out blasphemies, to obscure the heaven with all. And rightly does Augustine complain that wrong is done to God when further cause of things is sought for, than his only will. The same man in another place does wisely warn us, that it is no less evil to move question of immeasurable spaces of times than of places. For however broad the circuit of the heaven is, yet is there some measure of it. Now if one should quarrel with God for that the emptiness in which nothing is contained, is a hundred times more, shall not all the godly abhor such wantonness?

Into like madness run they that busy themselves about God's sitting still, because at their appointment he made not the world innumerable ages sooner. To satisfy their own greediness of mind, they cover to pass without the compass of the world, as though in so large a circuit of heaven and earth, they could not find things enough that with their inestimable brightness may overwhelm all our senses: as though in six thousand years God has not shown examples in continual consideration, by which our minds may be exercised. Let us therefore willingly abide enclosed within those bounds with which it pleased God to surround us, and as it were to pen up our minds that they should not stray abroad with liberty of wandering. For like reason is it that Moses declares, that the work of God was not ended in a moment but in six days. For by this circumstance we are withdrawn from forged inventions to the one only God that divided his work into six days, that it should not grieve us to be occupied all the time of our life in considering of it. For though our eyes, whatever way we turn them, are compelled to look upon the works of God, yet see we how fickle our understanding is, and if any godly thoughts do touch us, how soon they pass away. Here again man's reason murmurs as though such proceedings were disagreeing from the power of God, until such time as being made subject to the obedience of faith, she learns to keep that rest to which the hallowing of the seventh day calls us. But in the very order of things, is diligently to be considered the fatherly love of God toward mankind, in this: that he did not create Adam until he had stored the world with all plenty of good things. For if he had placed him in the earth while it was yet barren and empty, if he had given him life before that there was any light, he should have seemed not so well to provide for his comfort. But now where he first disposed the motions of the sun and the planets for the use of man, and furnished the earth, the waters and the air with living creatures, and brought forth abundance of fruits to suffice for food, taking upon him the care of a diligent and provident householder, he showed his marvelous bounty toward us. If a man does more heedfully weigh with himself those things that I do but shortly touch, it shall appear that Moses was the sure witness and publisher of the one God the creator. I omit here that which I have already declared, that he speaks there not only of the bare essence of God, but also sets forth to us his eternal wisdom and Spirit, to the end we should not dream that God is any other, than such as he will be known by the image that he has there expressed.

But before I begin to speak more at large of the nature of man, I must say somewhat of angels. Because though Moses, applying himself to the rudeness of the common people, recites in his history of the creation no other works of God but such as are seen with our eyes, yet whereas afterward he brings in angels for ministers of God, we may easily gather that he was the creator of them in whose service they employ their labor and offices. Though therefore Moses, speaking after the capacity of the people, does 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 expressly speak those things of them which in other places the Scripture commonly teaches. Because if we desire to know God by his works, so noble and excellent an example is not to be omitted. Besides, this point of doctrine is very necessary for the confuting of many errors. The excellence of the nature of angels has so dazzled the minds of many, that they thought wrong was offered the angels if they should be made subject to the authority of one God, and brought as it were in obedience. And upon this were they feigned to be Gods. There rose up also one Manichaeus with his sect, which made themselves two original beginnings of things, God and the Devil, and to God he assigned the beginning of good things, and of things of evil nature he determined the Devil to be the author. If our minds should be entangled with this error, God should not keep whole his glory in the creation of the world. For whereas nothing is more proper to God than eternity and a being of himself, as I may so term it, they who give that to the Devil — do they not in a manner give him the title of Godhead? Now where is the almightiness of God become, if such authority is granted to the Devil, that he may put in execution what he will, though God say no and withstand it? As for the only foundation that the Manichees have — that it is unlawful to ascribe to God, who is good, the creation of anything that is evil — that nothing hurts the true faith, which admits not that there is anything naturally evil in the whole universality of the world, because neither the perverseness and malice both of man and the Devil, nor the sins that proceed thereof, are of nature, but of the corruption of nature. Neither was there anything from the beginning, in which God has not shown an example both of his wisdom and justice. Therefore, to answer these perverse devices, it is necessary for us to lift up our minds higher than our eyes can attain to see. For which cause it is likely that where in the Nicene Creed God is called the creator of all things, things invisible are expressed. Yet we will be careful to keep the measure that the rule of godliness appoints, lest the readers, with searching to understand further than is expedient, should wander abroad, being led away from the simplicity of faith. And surely, forasmuch as the Holy Spirit teaches us always for our profit, and such things as are finally available to edify, he does either leave wholly unspoken, or but lightly, and as it were in passing, touch them — it shall be also our duty to be content not to know those things that do not profit us.

That the angels, forasmuch as they are the ministers of God ordained to execute his commandments, are also his creatures, it ought to be certainly beyond all question. To move doubt of the time and order in which they were created — should that not rather be a busy waywardness than diligence? Moses declares that the earth was made, and the heavens were made, with all their armies — to what purpose then is it, curiously to search what day the other more secret armies of heaven besides the stars and planets first began to be? But, because I will not be long: let us, as in the whole doctrine of religion, so here also remember that we ought to keep one rule of modesty and sobriety — that of obscure things we neither speak, nor think, nor yet desire to know any other things than what has been taught us by the word of God — and another point, that in reading of Scripture we continually rest upon the searching and studying of such things as pertain to edification, and not give ourselves to curiosity or study of things unprofitable. And because it was God's pleasure to instruct us, not in trifling questions, but in sound godliness, fear of his name, true confidence, and duties of holiness, let us rest upon such knowledge. Therefore, if we will be rightly wise, we must leave those vanities that idle men have taught without warrant of the word of God, concerning the nature, degrees, and multitude of angels. I know that such matters as this are by many more greedily taken hold of, and are more pleasant to them than such things as lie in daily use. But if it does not grieve us to be the scholars of Christ, let it not grieve us to follow that order of learning that he has appointed. So shall it come to pass, that being contented with his schooling, we shall not only forbear but also abhor superfluous speculations, from which he calls us away. No man can deny that the same Dionysius, whoever he was, has disputed many things both subtly and wittily in his Hierarchy of Heaven — but if a man examines it more nearly, he shall find that for the most part it is but mere babbling. But the dutiful purpose of a divine is, not to delight ears with prating, but to establish consciences with teaching things true, certain, and profitable. If one should read that book, he would think that the man had slipped down from heaven, and did tell of things not that he had learned by hearsay, but that he had seen with his eyes. But Paul, who was caught up above the third heaven, has uttered no such thing, but also protests that it is not lawful for man to speak the secrets that he had seen (2 Corinthians 12:2). Therefore, bidding farewell to that trifling wisdom, let us consider by the simple doctrine of the Scripture what the Lord would have us know concerning his angels.

It is commonly read in the Scripture, that the angels are heavenly spirits, whose ministry and service God uses for putting in execution those things that he has decreed. For which reason the name is given them, because God uses them as messengers, to show himself to men. And upon like reason are derived the other names that they are called by. They are named armies, because they do like a guard surround their prince, and do adorn and set forth the honorable show of his majesty, and like soldiers they are always attending upon the ensign of their captain, and are ever so prepared and in readiness to do his commandments, that as soon as he does but beckon to them, they prepare themselves to work, or rather be at their work already. Such an image of the throne of God to set out his royalty, the other prophets do describe, but principally Daniel where he says, that when God sat down in his throne of judgment, there stood by a thousand thousand, and ten thousand companies of ten thousands of angels. And because God does by them marvelously show forth and declare the might and strength of his hand, therefore they are named strengths, because he exercises and uses his authority in the world by them, therefore they are sometimes called Principalities, sometimes powers, sometimes Dominions. Finally because in them as it were sits the glory of God, for this cause also they are called Thrones: though of this last name I will not certainly say, because another exposition does either as well or better agree with it. But (speaking nothing of that name) the Holy Ghost often uses those other former names to advance the dignity of the ministry of angels. For it were not reason that those instruments should be let pass without honor, by whom God does specially show the presence of his majesty. Indeed for that reason they are many times called Gods, because in their ministry as in a looking glass, they partly represent to us the godhead. Although indeed I dislike not this that the old writers do expound, that Christ was the Angel, where the Scripture says, that the angel of God appeared to Abraham, Jacob, Moses, and others, yet oftentimes where mention is made of all the angels indeed this name is given to them. And you ought to think no marvel of it. For if this honor is given to princes and governors, that in their office they stand in the stead of God that is sovereign king and judge, much greater cause there is why it should be given to the angels, in whom the brightness of the glory of God much more abundantly shines.

But the Scripture stands most upon teaching us that, which might most make to our comfort and confirmation of faith: that is to say, that the angels are the distributors and administrators of God's bounty toward us. And therefore the Scripture recites, that they watch for our safety: they take upon them the defense of us, they direct our ways, they take care that no hurtful thing betide us. The sentences are universal, which principally pertain to Christ the head of the church, and then to all the faithful. He has given his angels charge of you, to keep you in all your ways. They shall bear you up in their hands, lest you chance to strike your feet against a stone. Again, The angel of the Lord stands round about them that fear him, and he does deliver them. Whereby God shows that he appoints to his angels the defense of them, whom he has taken in hand to keep. After this order, the angel of the Lord does comfort Hagar when she fled away, and commands her to be reconciled to her mistress. God promises to Abraham his servant an angel to be the guide of his journey. Jacob in blessing Ephraim and Manasseh prays, that the angel of the Lord by whom he himself had been delivered from all evil, may make them prosper. So the angel was set to defend the tents of the people of Israel. And so often as it pleased God to rescue Israel out of the hands of their enemies, he raised up deliverers by the ministry of angels. So finally (to the end I need not to recite many more) the angels ministered to Christ, and were ready assistant to him in all necessities. They brought news to the women of his resurrection, and to the disciples of his glorious coming. And so to fulfill their office of defending us, they fight against the devil and all enemies, and do execute the vengeance of God upon them, that are bent against us. As we read that the angel of God to deliver Jerusalem from siege, slew in one night a hundred and eighty-five thousand in the camp of the king of Assyria.

But whether to every one of the faithful there is a separate angel assigned for their defense, I dare not certainly affirm. Surely when Daniel brings in the angel of the Persians, and the angel of the Greeks, he shows that he meant that there are to kingdoms and provinces certain angels appointed as governors. And when Christ says that the angels of children do always behold the face of the Father, he seems to mean that there are certain angels to whom the preservation of them is given in charge. But I cannot tell whether we ought thereby to gather that every one has his angel set over him. But this is to be held for certainty: that not one angel only has care of every one of us, but that they all by one consent do watch for our safety. For it is spoken of all the angels together, that they rejoice more over one sinner converted to repentance, than over ninety-nine just persons that have stood still in their righteousness. And it is said of more angels than one, that they conveyed the soul of Lazarus into the bosom of Abraham. And not without cause did Elisha show to his servant so many fiery chariots that were peculiarly appointed for him. But there is one place that seems more plain than the rest to prove this point. For when Peter being brought out of prison knocked at the doors of the house, where the brethren were assembled, when they could not imagine that it was he, they said it was an angel. It seems that this came into their minds by the common opinion, that to every one of the faithful are assigned their angels as governors. Albeit yet here it may be answered that it may well be, notwithstanding anything that appears there, that we may think it was any one angel, to whom God had given charge of Peter for that time, and yet not to be his continual keeper — as the common people imagine that there are appointed to every one two angels, as it were diverse spirits, a good angel and a bad. But it is not worth the trouble to curiously search for that which does not much matter for us to know. For if this does not content a man, that all ranks of the army of heaven do watch for his safety, I do not see what he can be the better, if he understands that there is one angel peculiarly appointed to keep him. And they which restrict to one angel the care that God has for every one of us, do great wrong to themselves, and to all the members of the church — as if that power to help us had been vainly promised us, with which being surrounded and defended, we should fight the more boldly.

They that dare take upon them to define the multitude and ranks of angels, let them look well to what foundation they have. I grant Michael is called in Daniel the Great Prince, and with Jude, the Archangel. And Paul says it shall be an Archangel that shall with sound of trumpet call men to the judgment. But who can thereby appoint the ranks of honors between angels, or discern one from another by special marks, and appoint every one his place and standing? For the two names that are in Scripture, Michael and Gabriel — and if you wish to add the third out of the history of Tobit — may by their signification seem to be given to the angels according to the capacity of our weakness, although I had rather leave that exposition at large. As for the number of them, we hear by Christ's mouth of many legions, by Daniel of many companies of ten thousands, the servant of Elisha saw many chariots full — and this declares that they are a great multitude, that it is said they do camp round about those that fear God. As for shape, it is certain that spirits have none, and yet the Scripture for the capacity of our understanding does not in vain under Cherubim and Seraphim depict for us angels with wings, to the intent we should not doubt that they will be ever with incredible swiftness ready to help us, as soon as need shall require, as if the lightning sent from heaven should fly to us with such swiftness as it is accustomed. Whatever more than this may be sought of both these points, let us believe it to be of that sort of mysteries, of which the full revelation is deferred to the last day. Therefore let us remember to take heed both of too much curiosity in searching and too much boldness in speaking.

But this one thing which many troublesome do call in doubt, is to be held for certainty, that Angels are ministering spirits, whose service God uses for the defense of his, and by whom he both distributes his benefits among men, and also puts his other works in execution. It was in the old time the opinion of the Sadducees, that by Angels is meant nothing else, but either the motions that God does inspire in men, or the tokens that he shows of his power. But against this error cry out so many testimonies of Scripture, that it is a marvel that so gross ignorance could be suffered in that people. For to omit those places that I have before alleged, where are recited thousands and Legions of Angels: where joy is given to them: where it is said that they uphold the faithful with their hands, and carry their souls into rest: that they see the face of the Father, and such like: there are other places whereby is clearly proved, that they are indeed Spirits of a nature that has substance. For whereas Stephen and Paul do say, that the law was given by the hand of Angels, and Christ says, that the elect after the resurrection shall be like to Angels: that the day of judgment is not known to the very Angels: that he shall then come with his holy Angels: however they be wrested, yet must they so be understood. Likewise when Paul charges Timothy before Christ and his chosen Angels, to keep his commandments, he means not qualities or inspirations without substance but very spirits. And otherwise it does not stand together what is written in the Epistle to the Hebrews, that Christ is become more excellent than Angels, that the world is not made subject to them: that Christ took upon him not their nature, but the nature of man. If we mean not the blessed spirits, to whom may these comparisons agree? And the author of that Epistle expounded himself where he places in the kingdom of heaven the souls of the faithful and the holy angels together. Also the same that we have already alleged, that the Angels of children do always behold the face of God, that they do rejoice at our safety, that they marvel at the manifold grace of God in the church, that they are subject to Christ, the head. To the same purpose serves this, that they so often appeared to the holy Fathers in the form of men, that they talked with them, that they were lodged with them. And Christ himself for the principal preeminence that he has in the person of the mediator is called an Angel. This I thought good to touch by the way, to furnish the simple with defense against those foolish and reasonless opinions, that many ages ago raised by Satan do now and then spring up again.

Now it remains, that we seek to meet with that superstition which is commonly wont to creep in, where it is said: that Angels are the ministers and deliverers of all good things to us. For by and by man's reason falls to this point, to think that therefore all honor ought to be given them. So it comes to pass that those things which belong only to God and Christ, are conveyed away to Angels. By this means we see that in certain ages past, the glory of Christ has been many ways obscured, when Angels without warrant of God's word were laden with immeasurable titles of honor. And of all the vices that we speak against, there is almost none more ancient than this. For it appears, that Paul himself had much to do with some who so advanced Angels, that they in manner would have brought Christ under subjection. And therefore he does so carefully press this point in his epistle to the Colossians, that Christ is not only to be preferred before all angels, but that he is also the author of all the good things that they have: to the end we should not forsake him and turn to them, which cannot sufficiently help themselves, but are fain to draw out of the same fountain that we do. Surely forasmuch as there shines in them a certain brightness of the majesty of God, there is nothing to which we are more easily inclined, than with a certain admiration to fall down in worshipping of them, and to give to them all things that are due only to God. Which thing John in the Revelation confesses to have chanced to himself, but he adds withal, that he received this answer. See you do it not. For I am your fellow servant, Worship God.

But this danger we shall well beware of, if we consider why God uses rather by them than by himself without their service to declare his power, to provide for the safety of the faithful, and to communicate the gifts of his liberality among them. Surely he does not this of necessity, as though he could not be without them: for so often as it pleases him, he lets them alone, and brings his work to pass with an only beck: so far is it from being the case that they are any aid to him, to ease him of the hardness thereof. This therefore makes for the comfort of our weakness, so that we want nothing that may avail our minds, either in raising them up in good hope, or confirming them in assurance. This one thing ought to be enough and enough again for us, that the Lord affirms that he is our protector. But while we see ourselves besieged with so many dangers, so many hurtful things, so many kinds of enemies: it may be (such is our weakness and frailty) that we be sometime filled with trembling fear, or fall to despair, unless the Lord after the proportion of our capacity does make us to conceive his presence. By this means he not only promises that he will have care of us, but also that he has an innumerable guard to whom he has given in charge to labor for our safety, and that so long as we be surrounded with the garrison and support of them, whatever danger befalls, we be without all reach of hurt. I grant we do amiss that after this simple promise of the protection of God alone, we still look about from where other help may come to us. But forasmuch as it pleases the Lord of his infinite clemency and gentleness to help this our fault, there is no reason why we should neglect his so great benefit. An example thereof we have in the servant of Elisha, which when he saw the hill besieged with the army of the Syrians, and that there was no way open to escape, was stricken down with fear, as if his master and he were then utterly destroyed. Then Elisha prayed God to open his servant's eyes, and by and by he saw the hill furnished with horses and fiery chariots, that is with a multitude of angels to keep him and the prophet safe. Encouraged with this vision he gathered up his heart again, and was able with a dauntless mind to look down upon his enemies, with sight of whom he was before in a manner driven out of his wits.

Therefore whatever is said of the ministry of Angels, let us apply it to this end, that overcoming all distrust our hope may be the more strongly established in God. For these aids are therefore provided us of God, that we should not be made afraid with multitude of enemies, as though they could prevail against his help, but should flee to that saying of Elisha, that there be more on our side than be against us. How much then is it against order of reason, that we should be led away from God by Angels which are ordained for this purpose, to confirm that his help is more present among us? But they do lead us away indeed, if they do not straight lead us as it were by the hand to him, that we may look to, call upon, and publish him for our only helper: if we consider not them to be as his hands that move themselves to work but by his direction: if they do not hold us fast in the one Mediator Christ, so that we may hang wholly of him, lean all upon him, be carried to him, and rest in him. For that which is described in the vision of Jacob ought to stick and be fastened in our minds, how Angels descend down to the earth to men, and from men do go up to heaven by a ladder, whereupon stands the Lord of hosts. Whereby is meant, that by the only intercession of Christ it comes to pass, that the ministries of the Angels do come to us, as he himself affirms, saying: Hereafter you shall see the heavens open and the Angels descending to the Son of man (John 1:51). Therefore the servant of Abraham being committed to the custody of the Angel, does not therefore call upon the Angel to help him, but helped with that commendation, he prays to the Lord, and entreats him to show his mercy to Abraham. For as God does not therefore make them ministers of his power and goodness, with the intent to share his glory with them: so does he not therefore promise us his help in their ministry, that we should divide our confidence between him and them. Let us therefore forsake that Platonic philosophy, to seek the way to God by Angels, and to honor them for this purpose that they may make God more gracious to us: which superstitious and curious men have from the beginning gone about, and to this day do continue to bring into our religion.

As for such things as the Scripture teaches concerning devils, they tend in a manner all to this end, that we may be careful to beware beforehand of their ambushes and preparations, and furnish ourselves with such weapons as are strong and sure enough to drive away even the strongest enemies. For whereas Satan is called the God and prince of this world, whereas he is named the strong armed man, the Spirit that has power of the air, and a roaring lion: these descriptions serve to no other purpose but to make us more aware and watchful, and readier to enter in battle with him. Which is also sometimes set out in express words. For Peter after he had said, that the devil goes about like a roaring lion, seeking whom he may devour, by and by adds this exhortation, that we strongly resist him by Faith. And Paul after he had given warning that we wrestle not with flesh and blood, but with the princes of the air, the powers of darkness, and spiritual wickedness, by and by bids us put on such armor as may serve for so great and dangerous a battle. Therefore let us also apply all to this end, that being warned how there does continually approach upon us an enemy, indeed an enemy that is in courage most hardy, in strength most mighty, in policies most subtle, in diligence and speed unwearying, with all sorts of engines plentifully furnished, in skill of war most ready, we suffer not ourselves by sloth and cowardice to be surprised, but on the other side with bold and hardy minds set our foot to resist him: and (because this war is only ended by death) encourage ourselves to continue. But especially knowing our own weakness and unskilfulness let us call upon the help of God and undertake nothing but upon trust of him, for as much as it is in him only to give us policy, strength, courage and armor.

And that we should be the more stirred up and compelled to do so, the Scripture warns us, that there are not one or two or a few enemies, but great armies that make war with us. For it is said, that Mary Magdalene was delivered from seven devils, with which she was possessed. And Christ says, that it is the ordinary custom, that if after a devil is once cast out, a man makes the place open again, he brings seven spirits worse than himself, and returns into his possession, finding it empty. Indeed it is said that a whole legion besieged one man. By this therefore we are taught, that we must fight with an infinite multitude of enemies, lest despising the fewness of them we should be more slack to enter in battle, or thinking that we have some respite in the mean time granted, we should give ourselves to idleness. Whereas many times Satan or the devil is named in the singular number, thereby is meant that power of wickedness which stands against the kingdom of justice. For as the Church and the fellowship of saints have Christ to their head, so the faction of the wicked is painted out to us with their prince, that has the chief authority among them. After which manner this is spoken: Go you cursed into eternal fire that is prepared for the devil and his angels.

Here also this ought to stir us up to a perpetual war with the devil, for that he is everywhere called the enemy of God and of us. For if we have regard of God's glory, as it is fitting we should, then ought we with all our force to bend ourselves against him, that goes about to extinguish it. If we are disposed to maintain the kingdom of Christ as we ought, then we must needs have an unappeasable war with him that conspires the ruin of it. Again, if any care of our own safety does touch us, then ought we to have neither peace nor truce with him that continually lies in wait for the destruction of it. Such a one is he described in the third chapter of Genesis where he leads man away from the obedience that he did owe to God, so that he both robs God of his due honor, and throws man himself headlong into destruction. Such a one also is he set forth in the Evangelists, where he is called an enemy, and is said to scatter tares, to corrupt the seed of eternal life. In sum, that which Christ testifies of him, that from the beginning he was a murderer, and a liar, we find by experience in all his doings. For he assails the truth of God with lies, obscures the light with darkness, entangles the minds of men with errors, raises up hatreds, kindles contentions and strifes, does all things to this end to overthrow the kingdom of God, and drown men with himself in eternal destruction. Whereby it appears, that he is of nature perverse, spiteful and malicious. For there must be great perverseness in that mind, that is made to assail the glory of God and salvation of men. And that does John speak of in his epistle, when he writes, that he sins from the beginning. For he means that he is the author, captain and principal craftsman of all malice and wickedness.

But forasmuch as the devil was created by God, let us remember that this malice which we assign in his nature, is not by creation but by depravation. For whatever damnable thing he has, he has gotten to himself by his own revolting and fall. Which the Scripture therefore [reconstructed: gives] us warning of, lest thinking that he came out such a one from God, we should ascribe that to God himself which is farthest from him: For this reason does Christ say that Satan speaks of his own when he speaks lies, and adds a cause why, for that he stood not still in the truth. Now when he says that he stood not still in the truth, he shows that once he had been in the truth. And when he makes him the Father of lying, he takes this from him, that he cannot say that fault to God of which he himself is cause to himself. Although these things be but shortly and not very plainly spoken, yet this is enough for this purpose to deliver the majesty of God from all slander. And what does it matter to us, to know more or to any other purpose concerning devils? Many perhaps do grudge, that the Scripture does not orderly and distinctly in many places set forth that fall and the cause, manner, time, and fashion thereof. But because these things do nothing pertain to us, it was better, if not to be suppressed wholly, yet to be but lightly touched, and that partly, because it was not becoming for the Holy Spirit to feed curiosity with vain histories without any fruit: and we see that it was the Lord's purpose to put nothing in his holy oracles but that which we should learn to edification. Therefore, lest we ourselves should stay long upon things superfluous, let us be content shortly to know thus much concerning the nature of devils, that at the first creation they were the Angels of God: but by swerving out of kind they both destroyed themselves and are become instruments of destruction to others. Thus much, because it was profitable to be known, is plainly taught in Peter and Jude. God spared not (say they) his Angels which had sinned, and not kept their beginning, but had forsaken their dwelling place. And Paul naming the elect Angels does without doubt secretly by implication set the reprobate Angels in comparison against them.

As for the discord and strife that we say is between God and Satan, we must so take it that still we hold this for certain, that he can do nothing but by the will and sufferance of God. For we read in the history of Job, that he presented himself before God to receive his commandments, and durst not go forward to do any enterprise till he had obtained license. So when Ahab was to be deceived, he took upon him that he would be the Spirit of lying in the mouth of all the Prophets, and so being sent of God he performed it. For this reason is he called the evil Spirit of the Lord that tormented Saul, because by him as with a scourge the sins of the wicked king were punished. And in another place it is written, that the plagues were laid upon the Egyptians by the evil Angels. According to these particular examples Paul does generally testify, that the blinding of the wicked is the work of God, whereas before he had called it the working of Satan. It is evident therefore that Satan is under the power of God, and so governed by his authority that he is compelled to do him service. Now when we say that Satan resists God, that the works of Satan disagree with the works of God, we do therewith affirm that this disagreement and strife hangs upon the sufferance of God. I speak not now of his will, nor of his endeavor, but of the effect only. For since the devil is wicked of nature, he is not inclined to obey the will of God, but is wholly carried to stubbornness and rebellion. This therefore he has of himself and of his own wickedness, that of desire and purpose he withstands God. And by this wickedness he is stirred up to the undertaking of those things that he knows to be most against God. But because God holds him fast tied and restrained with the bridle of his power, he executes only those things that are granted him from God. And so does he obey his creator whether he will or not, because he is constrained to apply his service wherever God compels him.

Now because God bows the unclean spirits here and there as pleases him, he so tempers this government, that they exercise the faithful with battle, they set upon them out of ambushes, they assail them with invasions, they press them with fighting, and oftentimes weary them, trouble them, make them afraid, and sometimes wound them, but never overcome nor oppress them. But the wicked they subdue and draw away, they reign upon their souls and bodies, and abuse them as bondslaves to all mischievous doings. As for the faithful, because they are disquieted by such enemies, therefore they hear these exhortations. Do not give place to the devil. The devil your enemy goes about as a roaring lion seeking whom he may devour, whom resist, being strong in faith, and such like. Paul confesses that he himself was not free from this kind of strife when he says, that for a remedy to tame pride, the Angel of Satan was given to him, by whom he might be humbled. This exercise therefore is common to all the children of God. But because that same promise of the breaking of Satan's head pertains generally to Christ and to all his members, therefore I say that the faithful can never be overcome nor oppressed by him. They are many times struck down, but they are never so astonished but that they recover themselves. They fall down many times with violence of strokes, but they are after raised up again: they are wounded but not deadly. Finally they so labor in all course of their life that in the end they obtain the victory: but I speak not this of every doing of theirs. For we know that by the just vengeance of God David was for a time given over to Satan, by his motion to number the people: and not without cause Paul says there is hope of pardon lest if any have been entangled with the snares of the devil. Therefore in another place the same Paul says, that the promise above alleged is begun in this life, wherein we must wrestle, and is performed after our wrestling ended: when he says the God of peace shall shortly beat down Satan under your feet. This victory has always fully been in our head Christ, because the Prince of the world had nothing in him, but in us that are his members it does now partly appear and shall be perfected, when being unclothed of our flesh by which we are yet subject to weakness, we shall be full of the power of the Holy Ghost. In this manner when the kingdom of Christ is raised up and [reconstructed: advanced], Satan with his power falls down as the Lord himself says. I saw Satan fall as a lightning down from heaven. For by this answer he confirms that which the Apostles had reported of the power of his preaching. Again, When the Prince possesses his own palace, all things that he possesses are in peace, but when there comes a stronger, he is thrown out, etc. And to this end Christ in dying overcame Satan who had the power of death, and triumphed upon all his armies that they should not hurt the church, for otherwise they would every moment a hundred times destroy it. For (considering what is our weakness, and what is his furious strength) how could we stand, indeed never so little time against his manifold and continual assaults, but being supported by the victory of our captain? Therefore God suffers not the devil to reign over the souls of the faithful, but only delivers him the wicked and unbelieving to govern, whom God does not vouchsafe to have reckoned in his flock. For it is said that he possesses this world without controversy till he is thrust out by Christ. Again, that he does blind all them that believe not the gospel, again, that he performs his work in the stubborn children, and worthily, for all the wicked are the vessels of wrath. Therefore to whom should they be rather subject than to the minister of God's vengeance? Finally they are said to be of their Father the devil, because as the faithful are hereby known to be the children of God because they bear his image: so they by the image of Satan into which they have gone out of kind, are properly discerned to be his children.

As we have before refuted that trifling philosophy concerning the holy Angels, which teaches that they are nothing else but good inspirations or motions, which God stirs up in the minds of men: so in this place must we refute them that foolishly say that devils are nothing else but evil affections or disturbances of mind, that are thrust into us by our flesh. That we may shortly do, because there are many testimonies of Scripture, and those plain enough on this point. First, where the unclean Spirits are called Angels Apostates, which have swerved from their original nature, the very names do sufficiently express that they are not motions or affections of minds, but rather in deed as they are called minds or Spirits endowed with sense and understanding. Likewise, whereas both Christ and John do compare the children of God with the children of the devil: would it not be an unfit comparison, if the name of the devil signified nothing else but evil inspirations? And John adds somewhat more plainly, that the devil sins from the beginning (1 John 3:8). Likewise when Jude brings in Michael the archangel fighting with the devil, doubtless he sets against the good Angel an evil and rebellious Angel. This agrees with what is read in the history of Job, that Satan appeared with the Holy Angels before God (Job 1:6). But most plain of all are those places that make mention of the punishment which they begin to feel by the judgment of God, and especially shall feel at the resurrection. "Son of David, why have you come before the time to torment us?" Again, "Go, you cursed, into the eternal fire that is prepared for the devil and his Angels" (Matthew 8:29; Matthew 25:41; Jude 1:9). Again, "If he spared not his own Angels that had sinned, but cast them down into hell and delivered them into chains of darkness to be kept to damnation." How foolish would these speeches be — that the devils are ordained to eternal judgment, that fire is prepared for them, that they are now already tormented and vexed by the glory of Christ — if there were no devils at all? But because this matter needs no disputation among those that believe the word of the Lord, and little good is done with testimonies of Scripture among those vain students of speculation, whom nothing pleases but that which is new: I suppose I have performed what I purposed, that is, that the godly minds should be furnished against such foolish errors, with which unquiet men do trouble both themselves and others that are more simple. But it was good to touch this, lest any entangled with that error, while they think they have none to stand against them, should grow more slow and unprovided to resist.

In the meantime let it not be wearisome to us, on this so beautiful a stage, to take a godly delight in the manifest and ordinary works of God. For, as I have elsewhere already said, though this is not the chief, yet it is in order the first doctrine of Faith, to remember that whatever way we turn our eyes, all that we see are the works of God, and with godly consideration to weigh for what end God made them. Therefore that we may conceive by Faith so much as is necessary for us to know of God, it is good first of all to learn the history of the creation of the world, how it is briefly rehearsed by Moses, and afterward more largely set out by holy men, especially by Basil and Ambrose. Out of it we shall learn that God by the power of his word and Spirit created heaven and earth out of nothing, and from it brought forth all living creatures and things without life, with marvelous order disposed the innumerable variety of things, to every thing he gave the proper nature, assigned their offices, appointed their places and dwellings, and where all things are subject to corruption, yet has he so provided that of all sorts some shall be preserved safe to the last day, and therefore some he cherishes by secret means, and pours now and then as it were a new liveliness into them, and to some he has given the power to increase by generation, that in their dying that whole kind should not die together. So has he marvelously garnished the heaven and the earth, with so absolutely perfect plenty, variety, and beauty of all things as possibly might be, as it were a large and gorgeous house furnished and stored with abundance of most finely chosen stuff, last of all how in framing man and adorning him with so godly beauty, and with so many and so great gifts, he has shown in him the most excellent example of all his works. But because it is not my purpose at this present to set forth at large the creation of the world, let it suffice to have once again touched these few things by the way. For it is better, as I have already warned the readers, to fetch a fuller understanding of this matter out of Moses and others, that have faithfully and diligently conveyed the history of the world by writing to perpetual memory.

It is to no purpose, to make much ado in disputing, to what end this consideration of the works of God ought to tend, or to what mark it ought to be applied: inasmuch as in other places already a great part of this question is declared, and so much as belongs to our present purpose may in few words be ended. Truly if we were minded to set out, as it is worthy, how inestimable wisdom, power, justice and goodness of God appears in the framing of the world, no eloquence, no garnishment of speech, could suffice the largeness of so great a matter. And no doubt it is God's pleasure that we should be continually occupied in so holy a meditation, that while we behold in his creatures as in looking glasses infinite riches of his wisdom, justice, bounty and power, we should not run over them as it were with a fleeting eye, or with a vain wandering look as I may so call it, but that we should with consideration rest long upon them, cast them up and down earnestly and faithfully in our minds, and often repeat them with remembrance. But because we are now busied in that kind that pertains to order of teaching, it is fitting that we omit those things that require long declamations. Therefore, to be short, let the readers know, that then they have conceived by Faith, what this means, that God is the creator of heaven and earth, if they first follow this universal rule, that they pass not over with not considering or forgetfulness of those virtues, that God presents to be seen in his creatures, then, that they so learn to apply themselves that they may therewith be thoroughly moved in their hearts. The first of those we do when we consider how excellent a workman's work it was, to place and aptly set in so well disposed order the multitude of the stars that is in heaven, that nothing can be devised more beautiful to behold: to set and fasten some of them in their standings so that they can not move, and to others to grant a free course, but so that in moving they wander not beyond their appointed space, so to temper the motion of them all that it may divide in measure the days and nights, months, years and seasons of the year, and to bring this inequality of days which we daily see to such a tempered order that it has no confusion. Likewise, when we mark his power in sustaining so great a body, in governing the so swift whirling about of the engine of heaven, and such like. For these few examples do sufficiently declare what it is to ascribe the power to God in the creation of the world. For else if I should labor as I said to express it all in words, I should never make an end, inasmuch as there are so many miracles of the power of God, so many tokens of his goodness, so many examples of his wisdom, as there be forms of things in the world, yes as there be things either great or small.

Now remains the other part which comes nearer to Faith, that while we consider that God has ordained all things for our guard and safety, and therewithal do feel his power and grace in ourselves and in so great good things that he has bestowed upon us: we may thereby stir up ourselves to the trust, invocation, praise and love of him. Now as I have before said, God himself has shown in the very order of creation that for man's sake he created all things. For it is not without cause that he divided the making of the world into six days, whereas it had been as easy for him in one moment to have in all points accomplished his whole work, as it was by such proceeding from piece to piece to come to the end of it. But then it pleased him to show his providence and fatherly carefulness toward us, that before he made man he prepared all that he foresaw should be profitable for him, and fit for his preservation. Now how great unthankfulness should it be to doubt whether this good Father does care for us, whom we see to have been careful for us before we were born? How wicked were it to tremble for distrust lest his goodness would at any time leave us destitute in necessity, which we see was displayed for us being not yet born, with great abundance of all good things? Besides that we hear by Moses that by his liberality all that ever is in the world is made subject to us. Surely it is that he did it not to mock us with an empty name of gift. Therefore we shall never lack any thing, so far as it shall be available for our preservation. Finally, to make an end, so often as we name God the creator of heaven and earth, let this come in our minds withal, that the disposition of all things which he has created, is in his hand and power, and that we are his children whom he has taken into his own charge and keeping to foster and bring up: that we may look for all good things at his hand, and assuredly trust that he will never suffer us to lack things needful for our safety, to the end our hope should hang upon none other: that whatever we desire our prayers may be directed to him: of whatever thing we receive profit we may acknowledge it to be his benefit, and confess it with thanksgiving: that being allured with so great sweetness of his goodness and liberality, we may study to love and honor him with all our heart.

Although Isaiah rightly rebukes the worshippers of false gods for their laziness — for not recognizing the true God from the very foundations of the earth and the arc of the heavens — our minds are so dull and sluggish that something more was needed. To keep the faithful from drifting into the inventions of the pagans, God needed to be more clearly painted before them. The philosopher's best description of God as 'the mind of the world' is empty — we must know Him more personally, or we will always waver in uncertainty. It was therefore His pleasure to leave a history of creation on which the faith of the church might rest, and to seek no other God than the one Moses declared to be the maker and builder of the world. First, a timeline is provided, so that through the succession of years the faithful might trace their way back to the original beginning of humanity and all things. This knowledge is very necessary — not only to refute the monstrous myths once spread in Egypt and elsewhere, but also so that once the beginning of the world is known, the eternity of God may shine all the more clearly and fill us with wonder. We should not be troubled by the godless taunt: why did it not occur to God sooner to make heaven and earth? Why did He sit idle through such an immeasurable span of time, when He could have created everything thousands of ages earlier — since the entire history of the world, now nearing its end, has not yet reached six thousand years? Why God delayed so long is neither lawful nor wise for us to inquire. If the human mind strives to reach that answer, it will fail a hundred times along the way, and it would do us no good to know what God Himself has deliberately hidden in order to test the humility of our faith. That godly old man answered well when a mocking questioner asked what God had been doing before He created the world: he replied that God had been building hell for curious fools. Let that sharp and sobering rebuke restrain the restlessness that tickles many people — indeed, the restlessness that drives them into harmful speculation. Finally, let us remember that the same invisible God whose wisdom, power, and justice are beyond comprehension has set before us the history of Moses as a mirror in which His living image appears. Just as eyes dimmed by age or disease cannot see clearly without the help of spectacles, so our weakness is such that without Scripture to guide us in seeking God, we immediately run off into worthless imaginings. Those who follow their own wandering thoughts have been warned in vain, and will discover far too late — in horrible destruction — how much better it would have been to receive God's hidden counsels with reverence than to pour out blasphemies and darken the heavens with them. Augustine rightly complains that wrong is done to God when any other reason for things is sought beyond His will alone. The same man wisely warns elsewhere that it is no less wrong to raise questions about immeasurable spans of time than about immeasurable spans of space. However vast the circuit of the heavens is, it still has a measure. If someone were to quarrel with God because the emptiness containing nothing is a hundred times larger, would not all godly people be horrified at such insolence?

Those who busy themselves with God's supposed idleness — demanding to know why He did not create the world countless ages sooner — fall into the same madness. To satisfy their craving minds, they press beyond the boundaries of the world, as though within so vast a circuit of heaven and earth they could not find enough to overwhelm all our senses with its inestimable splendor — as though God has not given us six thousand years of continuous evidence to occupy our minds. Let us therefore willingly remain within the bounds with which God has been pleased to enclose us, and as it were to fence in our minds so they do not wander freely. For the same reason Moses declares that God's work was not completed in a single moment but in six days. By this detail we are drawn away from invented speculation to the one only God who divided His work into six days — so that we would not grudge spending our whole lives contemplating it. However our eyes turn, they cannot help seeing the works of God — yet how restless our understanding is, and how quickly any godly thought that touches us fades away. Here again human reason murmurs, as though such a gradual process were beneath the power of God — until it is brought under the obedience of faith and learns to keep that rest to which the hallowing of the seventh day calls us. In the very order of creation we should carefully observe the fatherly love of God toward humanity: He did not create Adam until He had filled the world with every good thing in abundance. If He had placed Adam on the earth while it was still barren and empty, if He had given him life before there was any light, He would have seemed insufficiently attentive to Adam's well-being. But as it was, He first set the motions of the sun and the stars for humanity's use, furnished the earth, the waters, and the air with living creatures, and brought forth abundant fruit for food — taking up the role of a careful and provident head of household, showing His marvelous generosity toward us. Whoever considers more carefully what I am only briefly touching here will see that Moses was the faithful witness and herald of the one God the Creator. I omit here what I have already said: that Moses speaks not only of the bare essence of God, but also presents His eternal wisdom and Spirit — so that we would not imagine God to be anything other than what He has revealed of Himself in that image.

Before I begin to speak more fully about the nature of humanity, I need to say something about angels. Moses, writing for ordinary people, only recounts in his creation account the works visible to our eyes. But when he later brings in angels as ministers of God, we can easily conclude that their Creator is the same one in whose service they carry out their work. Though Moses, accommodating himself to the people's level of understanding, does not at the very beginning list the angels among God's creatures, that is no reason we cannot speak plainly about what Scripture elsewhere consistently teaches about them. If we desire to know God through His works, so noble an example as the angels must not be overlooked. Moreover, this part of the teaching is very necessary for refuting many errors. The excellence of the angels' nature so dazzled the minds of many that they thought it dishonored the angels to subject them to the authority of one God and place them, as it were, in obedience. From this came the fiction that they were gods. Then came Mani with his sect, who invented two original principles — God and the devil — assigning to God the beginning of good things and to the devil the authorship of everything evil. If our minds were entangled in this error, God would not retain His full glory as creator of the world. For since nothing is more proper to God than eternity and self-existence, those who attribute these qualities to the devil are effectively giving him the title of divinity. And where does the almightiness of God go, if such power is granted to the devil that he can carry out whatever he wishes, even against God's opposition? As for the Manichees' only foundation — that it is wrong to ascribe to the good God the creation of anything evil — this does not harm true faith at all. True faith does not admit that anything in the whole created order is evil by nature, since the perverseness and malice of both humanity and the devil, and the sins that flow from them, are not of nature but of the corruption of nature. From the beginning, there was nothing in which God had not displayed both His wisdom and His justice. To answer these perverse notions, we must lift our minds higher than our eyes can reach. This is likely why the Nicene Creed, in calling God the creator of all things, specifically includes things invisible. Yet we will take care to stay within the measure that the rule of godliness sets, so that readers, by reaching beyond what is fitting, do not wander away from the simplicity of faith. Since the Holy Spirit always teaches what benefits us and what builds us up, He either leaves unprofitable things entirely unspoken or touches them only briefly and in passing. It is therefore our duty to be content not knowing the things that do not profit us.

That the angels — being God's ordained ministers to carry out His commands — are also His creatures should be beyond all question. To argue about the time and order in which they were created would be pointless troublemaking rather than genuine inquiry. Moses declares that the earth was made, and the heavens and all their hosts — so what is the point of carefully searching out on which day the unseen hosts of heaven, apart from the stars and planets, first came into existence? To be brief: just as in all matters of religion, let us here remember two rules of modesty and restraint. First, concerning obscure things, we should neither speak, nor think, nor seek to know anything beyond what God's word has taught us. Second, in reading Scripture, let us constantly focus on what serves to build up faith, and not give ourselves to curiosity or study of things that do not profit. Since it was God's pleasure to teach us not in trivial questions but in sound godliness, the fear of His name, true confidence, and the duties of holiness — let us rest in such knowledge. If we want to be truly wise, we must leave behind the worthless speculations that idle minds have taught without the authority of God's word — about the nature, ranks, and number of angels. I know that such matters are more eagerly seized upon by many, and more entertaining to them than the things of daily practice. But if we do not mind being students of Christ, let us not mind following the order of learning He has appointed. Then we will find that, being content with His instruction, we will not merely restrain ourselves from excessive speculation, but will be repelled by it — for He is the one who calls us away from it. No one can deny that the same Dionysius, whoever he was, has argued many things both cleverly and wittily in his Celestial Hierarchy. But if one examines it more closely, he will find that most of it is mere chatter. The proper work of a teacher of God's things is not to delight ears with speculation but to establish consciences by teaching what is true, certain, and useful. A reader of that book would think the author had come down from heaven and was describing not things heard by rumor but things seen with his own eyes. But Paul, who was caught up to the third heaven, said nothing of that kind — and actually declares that it is not lawful for a man to speak the secrets he saw there (2 Corinthians 12:2). Therefore, setting aside that trifling wisdom, let us consider from the plain teaching of Scripture what the Lord would have us know about His angels.

Scripture commonly describes the angels as heavenly spirits whose ministry God uses to carry out what He has decreed. The name 'angel' is given to them because God uses them as messengers to make Himself known to people. Their other names are derived from the same reasoning. They are called 'hosts' because they surround their Prince like a royal guard, adorning and displaying the honor of His majesty — and like soldiers, they are always assembled under their captain's standard, ever prepared and ready to carry out His commands, so that at the first signal they are already at work. The prophets describe this image of God's throne in its majesty, but especially Daniel, who says that when God took His seat on the throne of judgment, a thousand thousands stood before Him, and ten thousand times ten thousand. Because God marvelously displays His power through them, they are called 'strengths'; because He exercises His authority in the world through them, they are sometimes called 'principalities,' sometimes 'powers,' sometimes 'dominions.' And because the glory of God dwells in them, as it were, they are also called 'thrones' — though on this last name I will not be definitive, since another interpretation fits as well or better. Setting that name aside, the Holy Spirit frequently uses the other names to honor the dignity of the angels' ministry. It is only fitting that those instruments by which God especially displays the presence of His majesty should not pass without honor. Indeed, for this reason they are sometimes called gods — because in their ministry, as in a mirror, they partly reflect the Godhead to us. Though I accept the interpretation of the ancient writers that the Angel was Christ, when Scripture says the angel of God appeared to Abraham, Jacob, Moses, and others, yet the name is also given to all the angels in many places. This should not surprise you. If the title 'god' is given to earthly princes and rulers, who stand in God's place as the sovereign king and judge, there is all the more reason for it to be given to the angels, in whom the brightness of God's glory shines far more abundantly.

But Scripture puts its greatest emphasis on what most comforts us and confirms our faith: that the angels are the distributors and administrators of God's goodness toward us. Scripture tells us they watch for our safety, take up our defense, direct our paths, and care that no harm comes to us. The general promises apply first to Christ, the head of the church, and then to all the faithful: 'He will give His angels charge over you to keep you in all your ways.' 'They will bear you up in their hands, lest you strike your foot against a stone.' And again: 'The angel of the Lord encamps around those who fear Him, and delivers them.' By these words God shows that He appoints His angels as protectors of those He has taken under His care. In this manner the angel of the Lord comforted Hagar when she fled, and commanded her to return to her mistress. God promised Abraham His servant that an angel would be the guide of his journey. Jacob, in blessing Ephraim and Manasseh, prayed that the angel of God who had delivered him from all evil would make them prosper. An angel was set to guard the camp of the people of Israel. And as often as God was pleased to rescue Israel from their enemies, He raised up deliverers through the ministry of angels. Even Christ Himself was ministered to by angels and had their ready assistance in all His needs. They brought news of His resurrection to the women, and told the disciples of His glorious return. And in fulfilling their role as our defenders, they fight against the devil and all enemies and execute God's vengeance on those who come against us — as we read that the angel of God, to deliver Jerusalem from siege, struck down a hundred and eighty-five thousand in the camp of the king of Assyria in a single night.

Whether a separate angel is assigned to each believer for their protection, I will not say with certainty. When Daniel mentions the angel of the Persians and the angel of the Greeks, he seems to indicate that certain angels are appointed over kingdoms and nations as governors. And when Christ says that the angels of little children always behold the face of the Father, He seems to imply that certain angels are assigned the care of them. But I am not sure whether we should conclude from this that every individual person has their own guardian angel. What is certain is this: not merely one angel watches over each of us, but all the angels together by common agreement watch for our safety. For it is said of all the angels collectively that they rejoice more over one sinner who repents than over ninety-nine righteous people who have not strayed. More than one angel is said to have carried the soul of Lazarus into Abraham's bosom. It was not without reason that Elisha revealed to his servant the many fiery chariots appointed specially for him. One passage seems more directly to bear on this point than the rest. When Peter was freed from prison and knocked at the door of the house where the brothers were gathered, they could not believe it was him and said it must be his angel. This seems to have come from the common belief that each believer is assigned a guardian angel. Yet it could equally mean that God had appointed a particular angel to guard Peter for that occasion without being his permanent keeper — as common people imagine that two contrasting spirits are assigned to each person, a good and an evil one. But it is not worth laboring over a question that does not greatly matter. If it does not satisfy a person to know that all the ranks of the heavenly host are watching over his safety, I do not see what benefit he gains from knowing that one angel is specifically assigned to him. Those who restrict God's care for each of us to a single angel do great wrong both to themselves and to all members of the church — as if the promise of power to help us were pointless, when we should instead be fighting all the more boldly, surrounded and defended by it.

Those who presume to define the number and ranks of angels should consider carefully what foundation they have. I grant that Michael is called the Great Prince in Daniel, and the Archangel in Jude. Paul also says it will be an Archangel whose trumpet call summons people to the judgment. But who can use this to assign ranks of honor among the angels, distinguish them from one another by specific marks, and assign each one a position? The two names found in Scripture — Michael and Gabriel — and if you wish to add the third from the book of Tobit — may by their meanings be names given to the angels according to our limited capacity, though I prefer to leave that interpretation open. As for their number: Christ speaks of many legions, Daniel of many companies of ten thousands, Elisha's servant saw many chariots full — and this shows they are a great multitude. The statement that they encamp around those who fear God confirms this. As for form: spirits obviously have no visible shape, yet Scripture is not without purpose when, to suit our understanding, it depicts angels under the symbols of cherubim and seraphim with wings. The intent is that we should not doubt they will always be ready to help us with incredible swiftness the moment need arises — as if lightning sent from heaven were to flash toward us at its customary speed. Whatever more might be sought beyond this on either point, let us regard it as among those mysteries whose full disclosure is reserved for the last day. Let us therefore remember to guard against both excessive curiosity in searching and excessive boldness in speaking.

One thing that many contentious people question should be held with certainty: the angels are ministering spirits, whose service God uses for the defense of His own people, distributing His benefits among humanity and carrying out His other purposes through them. In ancient times the Sadducees held that by 'angels' Scripture means nothing more than the impulses God stirs in people, or the signs of His power that He shows. But so many testimonies of Scripture cry out against this error that it is remarkable such gross ignorance could have persisted among that people. Setting aside the passages already cited — where thousands and legions of angels appear, where joy is ascribed to them, where it is said they support the faithful with their hands and carry their souls to rest, that they see the face of the Father, and so on — there are other passages that clearly prove the angels are truly spirits with real substance. When Stephen and Paul say the law was given by the hand of angels, when Christ says the elect after the resurrection will be like the angels, when the day of judgment is said to be unknown even to the angels, when He says He will come with His holy angels — however one might try to twist these passages, they must be understood in the plain sense. Likewise, when Paul charges Timothy before Christ and His chosen angels to keep his commandments, he means not mere qualities or inspirations without substance, but real spirits. Otherwise the statements in the letter to the Hebrews would not hold together: that Christ has become more excellent than angels, that the world is not made subject to them, that Christ took on not their nature but the nature of humanity. If we do not mean blessed spirits by 'angels,' to whom could these comparisons apply? The author of that letter explains himself when he places together in the kingdom of heaven the souls of the faithful and the holy angels. Add to this what we already noted: that the angels of little children always behold the face of God, that they rejoice at our safety, that they marvel at the manifold grace of God in the church, and that they are subject to Christ the head. The same point is made by the fact that angels so often appeared to the holy fathers in the form of men, spoke with them, and even stayed with them. And Christ Himself, in the preeminent role He holds as Mediator, is called an Angel. I thought it good to mention this in passing to equip simple readers with a defense against those foolish and groundless opinions that Satan stirred up long ago and that still occasionally resurface.

Now we must address the superstition that commonly creeps in when we speak of angels as ministers and distributors of God's good gifts to us. Human reason immediately concludes that angels should therefore receive all honor — and so the things that belong only to God and Christ get transferred to angels. We can see that in past ages the glory of Christ was greatly obscured in this way, as angels were heaped with immense titles of honor that had no warrant from God's word. Of all the errors we speak against, this one is among the most ancient. It is clear that Paul himself had serious conflict with people who so elevated the angels that they would have effectively reduced Christ to a lower position. This is why he presses so carefully in the letter to the Colossians that Christ is not only to be preferred above all angels, but is also the author of all the good things the angels themselves have — so that we would not forsake Him and turn to them, who cannot fully supply even their own needs but must draw from the same fountain as we do. Since a certain brightness of God's majesty shines in the angels, there is nothing we are more naturally inclined to do than to fall down before them in worship with a kind of admiration, and to give them what belongs to God alone. John confesses in Revelation that this very thing happened to him — but he records the answer he received: 'You must not do that. I am a fellow servant with you. Worship God.'

We will avoid this danger well if we consider why God chooses to display His power, provide for the safety of the faithful, and distribute His gifts through the angels rather than acting entirely without them. He does not do this out of necessity, as if He could not manage without them — for whenever He pleases, He sets them aside and accomplishes His work by a single word. Far from being any aid to ease His labor, the angels' ministry exists for the comfort of our weakness, so that we may have whatever our minds need to rise in hope and be confirmed in assurance. The Lord's declaration that He is our protector ought to be more than enough for us. But seeing ourselves surrounded by so many dangers, so many harmful things, so many kinds of enemies — such is our weakness and frailty — we may sometimes be filled with trembling fear or fall into despair, unless the Lord, in proportion to our capacity, makes His presence real to us. And so He not only promises to care for us, but also tells us that He has an innumerable guard to whom He has given the task of laboring for our safety — so that as long as we are surrounded by their garrison and support, no danger can reach us. I grant that it shows our weakness when, even after God's simple promise of His own protection, we still look around for help from other sources. But since it pleased the Lord in His infinite kindness and gentleness to accommodate this weakness of ours, there is no reason for us to neglect so great a benefit. We see an example of this in the servant of Elisha: when he saw the hill surrounded by the Syrian army and no way of escape, he was struck down with fear, as if both he and his master were utterly doomed. Then Elisha prayed God to open his servant's eyes, and immediately he saw the hill filled with horses and fiery chariots — that is, a multitude of angels appointed to guard both him and the prophet. Encouraged by this sight, he took heart again and was able to face his enemies with a steady mind — the same enemies who had nearly driven him out of his senses.

Therefore, whatever is said about the ministry of angels, let us use it for this purpose: to overcome all distrust and establish our hope more firmly in God. These helps are provided by God so that we would not be overwhelmed by the number of our enemies, as if they could prevail against His help — but would instead take hold of Elisha's word: those who are with us are more than those who are against us. How contrary to reason, then, for the angels to draw us away from God, when they were appointed precisely to confirm that His help is present among us? They do draw us away from God, if they do not lead us directly to Him — if they do not guide us as by the hand to look to Him, call on Him, and declare Him our only helper. They draw us away if we do not regard them as His hands that move only at His direction. They draw us away if they do not hold us firmly in the one Mediator Christ, so that we depend entirely on Him, lean wholly on Him, are brought to Him, and rest in Him. The vision of Jacob should be fixed in our minds: how angels descended to the earth and ascended from earth to heaven by a ladder on which the Lord of hosts stood. The meaning is that it is only through the intercession of Christ that the ministry of angels reaches us — as He Himself says: 'From now on you will see heaven opened, and the angels of God ascending and descending on the Son of Man' (John 1:51). So when Abraham's servant was entrusted to the care of an angel, he did not call on the angel for help — rather, strengthened by that assurance, he prayed to the Lord and asked Him to show His mercy to Abraham. For just as God does not make the angels ministers of His power and goodness in order to share His glory with them, so He does not promise us help through their ministry in order for us to divide our confidence between Him and them. Let us therefore abandon that Platonic philosophy of seeking access to God through angels and honoring them in hopes of making God more favorable to us — a superstition that curious and misguided people have tried from the beginning to introduce into the true religion, and still try to this day.

What Scripture teaches about devils is directed almost entirely toward this end: that we should be forewarned of their ambushes and preparations, and arm ourselves with weapons strong and reliable enough to repel even the most powerful enemies. When Satan is called the god and prince of this world, the strong man in armor, the ruler of the power of the air, and a roaring lion — all these descriptions serve to make us more alert and watchful, and more ready to enter into battle with him. This is also sometimes stated in direct terms. Peter, after saying that the devil prowls around like a roaring lion seeking someone to devour, immediately adds the exhortation to resist him firmly in faith. Paul, after warning that we wrestle not with flesh and blood but with the rulers of the air, the powers of darkness, and spiritual forces of evil, immediately commands us to put on armor suited for so great and dangerous a conflict. Let us therefore apply all of this to this end: knowing that an enemy is constantly pressing upon us — an enemy fearless in courage, mighty in strength, subtle in strategy, tireless in energy and speed, well equipped with every kind of weapon, and expert in warfare — let us not allow ourselves to be caught off guard through laziness and cowardice. Rather, let us plant our feet and resist him with bold and courageous hearts. And since this war ends only in death, let us encourage ourselves to endure to the finish. Especially knowing our own weakness and inexperience, let us call on God's help and undertake nothing except in trust of Him — for it is from Him alone that we receive strategy, strength, courage, and armor.

To stir us up all the more, Scripture warns us that our enemies are not one or two or a handful, but vast armies making war against us. We read that Mary Magdalene was delivered from seven demons who possessed her. Christ says it is the normal pattern that when a demon is driven out and finds its former house left empty, it returns with seven spirits more wicked than itself. Indeed, a whole legion is said to have possessed a single man. We are taught by all this that we must fight against an immense multitude of enemies — so that we will neither dismiss the threat as too small to deserve full effort nor assume we have some breathing space and give way to idleness. When Satan or the devil is spoken of in the singular, this refers to the power of wickedness standing opposed to the kingdom of righteousness. Just as the church and the community of the saints has Christ as their head, so the faction of the wicked is depicted with its prince, who holds chief authority among them. This is the sense of the words: 'Depart, you cursed, into the eternal fire prepared for the devil and his angels.'

This too should drive us to unceasing war against the devil: he is everywhere called the enemy of God and of us. If we care about the glory of God, as we rightly should, we must throw all our strength against the one who works to extinguish it. If we are committed to upholding the kingdom of Christ, we must maintain an unceasing war against the one who conspires to destroy it. If any care for our own safety moves us, we must have neither peace nor truce with the one who is constantly scheming for our destruction. Such is the devil described in Genesis 3, where he leads humanity away from obedience to God — robbing God of His due honor and plunging humanity headlong into ruin. Such is he described in the Gospels, where he is called the enemy, said to sow weeds, and to corrupt the seed of eternal life. In short, what Christ testifies of him — that from the beginning he was a murderer and a liar — we confirm by experience in everything he does. He attacks the truth of God with lies, obscures the light with darkness, tangles human minds in errors, stirs up hatred, ignites conflicts and strife — all to overthrow the kingdom of God and drag humanity down with him into eternal destruction. This reveals that his very nature is perverse, hostile, and malicious. For great wickedness must fill any mind that is bent on assaulting the glory of God and the salvation of humanity. John speaks to this in his letter when he writes that the devil has been sinning from the beginning — meaning that he is the originator, captain, and chief craftsman of all malice and wickedness.

But since the devil was created by God, let us remember that the malice we attribute to his nature does not come from creation but from corruption. Whatever is damnable in him, he brought upon himself by his own rebellion and fall. Scripture warns us of this so that we would not ascribe to God what is entirely foreign to Him, by thinking the devil came from God's hand already in that condition. This is why Christ says that when Satan speaks lies, he speaks from his own nature — and gives the reason: he did not stand in the truth. By saying he did not stand in the truth, Christ shows that he once had been in the truth. And by calling Satan the father of lies, Christ makes clear that Satan cannot blame God for a fault he brought upon himself. These things are stated briefly and not very fully, but they are enough for our purpose: to defend the majesty of God from all blame. What does it matter to us to know more about devils, or to know it for any other reason? Many are perhaps frustrated that Scripture does not set forth in an orderly and detailed way the fall of the angels — its cause, manner, time, and circumstances. But since these things do not concern us, it was better that they be either left unspoken entirely or only briefly touched on. This is because it was not fitting for the Holy Spirit to feed curiosity with useless stories that bear no fruit — and we can see that the Lord's purpose was to put nothing in His holy word that we should not learn for edification. Therefore, rather than linger on superfluous matters, let us be content to know this much about the nature of devils: at their first creation they were angels of God, but by falling away from what they were made to be, they both destroyed themselves and became instruments of destruction for others. This much, being profitable to know, is plainly taught in Peter and Jude: 'God did not spare the angels who sinned, who did not keep their original state but abandoned their proper dwelling.' And Paul, by naming the 'elect angels,' without doubt implicitly sets the reprobate angels in contrast to them.

As for the conflict we say exists between God and Satan, we must understand it in a way that still holds firmly to this: Satan can do nothing except by the will and permission of God. In the account of Job, we read that Satan presented himself before God to receive his assignments, and did not dare proceed with any enterprise until he had obtained permission. When Ahab was to be deceived, Satan took on the task of becoming a lying spirit in the mouths of all the prophets — and being sent by God, he carried it out. For this reason he is called the evil spirit from the Lord that tormented Saul, because through him the sins of the wicked king were punished as with a scourge. In another place we read that the plagues on Egypt were inflicted by evil angels. In line with these specific examples, Paul speaks more generally when he calls the blinding of the wicked the work of God, even though earlier he had called it the work of Satan. It is therefore clear that Satan is under the power of God and so governed by His authority that he is compelled to serve Him. When we say that Satan resists God, and that Satan's works are contrary to God's works, we are affirming that this conflict and opposition exists only within what God permits. I am speaking here not of Satan's will or his desires, but only of what he is actually able to accomplish. Since the devil is wicked by nature, he has no inclination to obey God's will but is wholly driven by stubbornness and rebellion. It is from himself and his own wickedness, therefore, that he desires and intends to oppose God. This wickedness drives him to undertake whatever he knows to be most against God. But because God holds him firmly restrained with the bridle of His power, Satan can only carry out what God permits him. And so he obeys his Creator whether he will or not, because he is compelled to place his service wherever God forces him.

Because God directs the unclean spirits wherever He pleases, He governs them in this way: they try the faithful with battle, ambush them, assault them, press them in combat, and often weary them, trouble them, terrify them, and sometimes wound them — but they never overcome or crush them. The wicked, however, they subdue and drag away, reigning over their souls and bodies and using them as slaves for every kind of evil. Because the faithful are harassed by such enemies, they receive these exhortations: 'Give no opportunity to the devil.' 'Your adversary the devil prowls around like a roaring lion, seeking someone to devour — resist him, firm in your faith.' Paul himself confesses he was not free from this kind of conflict, saying that a messenger of Satan was given to him to afflict him and keep him from becoming proud. This struggle is therefore common to all God's children. But since the promise of crushing Satan's head belongs to Christ and to all His members, I say that the faithful can never be finally overcome or crushed by him. They are often knocked down, but never so stunned that they cannot recover. They fall many times under the force of blows, but they are raised up again. They are wounded, but not fatally. In the end, through all the course of their lives, they obtain the victory — though I am not speaking of every individual act of theirs. For we know that by God's just judgment, David was for a time given over to Satan and moved by him to number the people. And Paul does not say without reason that there is still hope of recovery for those who have been caught in the devil's traps. In another place Paul says that the promise of victory is begun in this life — where we must wrestle — and completed after the wrestling is over: 'The God of peace will soon crush Satan under your feet.' This victory has always been fully present in our head, Christ, for the prince of this world had no hold on Him. In us who are His members it now begins to appear, and will be completed when we are freed from the flesh, in which we are still subject to weakness, and filled with the full power of the Holy Spirit. In this way, as the kingdom of Christ is built up and advanced, Satan falls — as the Lord Himself says: 'I saw Satan fall like lightning from heaven.' With this answer He confirmed what the apostles had reported about the power of His preaching. And again: 'When the strong man, fully armed, guards his palace, his possessions are safe; but when one stronger than he attacks him, he is overcome and his armor taken away.' To this end Christ in His death conquered Satan, who had the power of death, and triumphed over all his armies so that they could not harm the church — for otherwise they would destroy it a hundred times over every moment. Considering our weakness and the devil's furious strength, how could we stand even briefly against his many and relentless assaults if we were not upheld by our captain's victory? Therefore God does not allow the devil to reign over the souls of the faithful, but delivers only the wicked and unbelieving into his governance — those whom God does not count among His flock. For the devil is said to possess this world without opposition until Christ drives him out. He blinds all who do not believe the gospel, carries out his work in the disobedient, and does so fittingly — for all the wicked are vessels of wrath. To whom should they more fittingly be subject than to the minister of God's vengeance? Finally, they are said to be children of the devil — just as the faithful are known as children of God by bearing His image, so the wicked, by bearing the image of Satan into which they have been transformed, are rightly identified as his children.

Just as we earlier refuted the trifling philosophy that the holy angels are nothing but good impulses or impressions God stirs in human minds, so here we must refute those who foolishly claim that devils are nothing but evil passions or disturbances of the mind produced by our flesh. We can do this briefly, since the Scripture testimony on this point is both plentiful and plain. First, when unclean spirits are called apostate angels who have departed from their original nature, the very names are enough to show that they are not mental impulses or emotions but are truly — as they are called — minds or spirits possessing sense and understanding. Likewise, when Christ and John compare children of God with children of the devil, would that comparison make any sense if 'the devil' meant nothing more than evil impulses? John states it still more plainly: the devil has been sinning from the beginning (1 John 3:8). When Jude records Michael the archangel contending with the devil, he is clearly setting an evil and rebellious angel against the good angel. This matches what we read in the account of Job, where Satan appeared among the holy angels before God (Job 1:6). But most plain of all are those passages that speak of the punishment the devils are already beginning to experience by God's judgment, and especially what they will experience at the resurrection. 'Have You come to torment us before the time?' 'Depart, you cursed, into the eternal fire prepared for the devil and his angels' (Matthew 8:29; Matthew 25:41; Jude 1:9). 'He did not spare the angels who sinned, but cast them into hell and committed them to chains of gloomy darkness to be kept until the judgment.' How pointless would these statements be — that devils are ordained to eternal judgment, that fire is prepared for them, that they are already tormented and troubled by the glory of Christ — if there were no devils at all? But since this matter needs no debate among those who believe God's word, and Scripture testimony does little good with those idle speculators who are satisfied only with what is novel, I believe I have accomplished what I set out to do: furnish godly minds against the foolish errors by which restless people trouble both themselves and simpler souls. It was important to address this so that no one entangled in that error, believing they have no real adversary, might grow careless and unprepared to resist.

In the meantime, let it not weary us to take godly delight, on this beautiful stage of creation, in the plain and ordinary works of God. As I said elsewhere, though this is not the chief point of faith, it is in order the first: to remember that wherever we turn our eyes, all we see are the works of God, and to reflect with godly thought on the purpose for which He made them. So that we may grasp by faith what is necessary for us to know about God, it is good first to learn the account of creation as Moses briefly narrates it, and as holy men — especially Basil and Ambrose — have set it out more fully. From it we learn that God by the power of His word and Spirit created heaven and earth out of nothing, and from them brought forth all living creatures and lifeless things, arranging their limitless variety in a wonderful order. To every thing He gave its proper nature, assigned its function, and appointed its place and home. And though all things are subject to decay, He has so provided that of every kind some will be preserved to the last day — some He sustains by hidden means, renewing their vitality from time to time, and to others He has given the power to multiply through reproduction so that the whole species does not perish with any one creature. In this way He has adorned heaven and earth with a full, varied, and beautiful abundance of all things — like a magnificent house furnished and stocked with the finest goods. And finally, in forming humanity and endowing him with such noble dignity and so many great gifts, God displayed in him the most excellent example of all His works. But since it is not my purpose here to set out the creation of the world at length, let these brief touches suffice. For it is better — as I have already advised the readers — to seek a fuller understanding of this from Moses and those who have faithfully and diligently committed the history of the world to permanent record.

There is no point in arguing at length about what purpose our study of God's works should serve, or what goal it should aim at. Much of this question has already been addressed elsewhere, and what remains for our present purpose can be settled briefly. If we truly wanted to describe how God's immeasurable wisdom, power, justice, and goodness appear in the creation of the world, no eloquence or beautiful language could do justice to so great a subject. God clearly wants us to be continually occupied in this holy meditation. As we behold in His creatures, as in mirrors, the infinite riches of His wisdom, justice, generosity, and power, we should not rush past them with a fleeting glance or a careless, wandering look. Instead, we should rest on them thoughtfully, turn them over earnestly and faithfully in our minds, and often recall them to memory. But since we are now following a teaching order, it is fitting that we set aside matters requiring long speeches. To be brief, let readers know that they have truly grasped by faith what it means that God is the Creator of heaven and earth when they follow this general rule: first, do not carelessly overlook or forget the qualities that God displays in His creatures; and second, learn to apply what they see in a way that deeply moves their hearts. We do the first of these when we consider what an excellent craftsman's work it was to arrange the vast multitude of stars in the heavens in such beautiful order that nothing more magnificent could be imagined. He fixed some stars in their positions so they cannot move, and granted others a free course, yet so that in moving they do not wander beyond their appointed space. He balanced the motion of all the stars so that they measure out days and nights, months, years, and seasons. He brought the changing lengths of days that we observe daily into such a well-ordered pattern that there is no confusion. Likewise, we see His power when we consider how He sustains so great a mass, governs the swift spinning of the heavens, and so on. These few examples are enough to show what it means to ascribe creative power to God. If I tried to express it all in words, I would never finish, since there are as many miracles of God's power, as many signs of His goodness, and as many examples of His wisdom as there are forms of things in the world -- indeed, as many as there are things either great or small.

Now comes the other part, which is closer to faith. When we consider that God has arranged all things for our protection and safety, and when we feel His power and grace in ourselves and in the great blessings He has given us, we should stir ourselves to trust, prayer, praise, and love for Him. As I said before, God Himself showed in the very order of creation that He made all things for humanity's sake. It was not without reason that He divided the making of the world into six days, since He could just as easily have finished the entire work in a single moment as He could complete it piece by piece over time. It pleased Him to show His providence and fatherly care for us by preparing everything He foresaw would be useful and necessary for humanity before He created human beings. How ungrateful it would be to doubt whether this good Father cares for us, when we see that He was caring for us before we were even born! How wicked it would be to tremble with distrust, fearing that His goodness might someday leave us without what we need, when we see it was already poured out in great abundance for us before we existed! Beyond this, we hear from Moses that by God's generosity, everything in the world has been made subject to us. He certainly did not do this to mock us with an empty gift in name only. Therefore, we will never lack anything that serves our well-being. Finally, to conclude: whenever we call God the Creator of heaven and earth, let us remember that the management of all things He has created is in His hand and power. We are His children, whom He has taken into His own care and keeping to nourish and raise. We should look to Him for all good things and confidently trust that He will never allow us to lack what we need for our safety. Our hope should rest on no one else. Whatever we desire, our prayers should be directed to Him. Whatever benefit we receive, we should acknowledge it as His gift and confess it with thanksgiving. Drawn by the great sweetness of His goodness and generosity, we should devote ourselves to loving and honoring Him with all our heart.