OF GOOD
& EVIL SPIRITS

The Ninth Sermon of Henry Bullinger’s Fourth Decade.

Of good and evil spirits; that is, of the holy angels of God, and of devils or evil spirits; and of their operations.

Of good spirits.

Next unto this sermon of the Holy Ghost I will add a treatise of good and evil spirits, that is, of the holy angels of God, and of devils or wicked spirits, and of their operations: of whom since the holy scripture delivereth us an assured doctrine and in all points profitable, it seemeth that we ought not lightly to regard it, but with as much faith and diligence as we can to bring it unto light. It were a foul fault in him that studieth after godliness, to be ignorant of the dispositions of good and evil angels, of whom so often mention is made in the holy scriptures; yea, it were a thing most dangerous, not to know what manner of creatures the devils are, which under that name might easily deceive and spoil us. But first we will speak of holy angels, and then of devils or spirits.

[An angel.] The word angel some say to be a name of office, not of nature, and is common to the Latins and Greeks, of whom it is borrowed, and it signifieth an ambassador or legate, and therefore it hath a larger signification. For the preachers of the truth are called angels, as in Malachi, and in the apostle [Malachi 2, 3.] [1 Corinthians 11.] Paul; for they are the ambassadors or “messengers of the Lord of hosts.” St Peter also calleth evil spirits angels: as Paul [2 Peter 2v4.] also doth saying, that the faithful shall one day judge the [1 Corinthians 6v3.] angels; and that the angel or messenger of Satan was sent [2 Corinthians 12.] unto him. Howbeit the scripture peculiarly calleth angels the blessed spirits of God, ministers, and messengers, and heavenly armies.

[That there are angels.] [Acts 23v8.] But the Sadducees denied that there be angels; for Luke in the Acts of the Apostles saith: “The Sadducees say that there is no resurrection, neither angel nor spirit; but the Pharisees confess both.” And indeed the whole scripture doth testify that there are angels, making mention in many places that they have appeared unto men, and have revealed unto them the will of God, or otherwise accomplished his work. Truly the Lord Jesus reasoning against the Sadducees [Matthew 22.] in the gospel saith: “Ye err, not knowing the scriptures, nor the power of God. For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.” Let us therefore believe that there are angels. For the authority of the Son of God, and the irrevocable truth of the holy scriptures, ought worthily to win more credit with us than the toys of all Sadducees and wicked men. [A Stechues in his 6th and 8th book de Perenni Philosophia.] What, have not the heathenish poets and philosophers confessed that there are angels, whom they call gods? For they, feigning that gods in the likeness of men were lodged and entertained of righteous men, seemed to all learned men to have meant nothing else than that which the holy scriptures make mention of, how Abraham and Lot received angels into their houses resembling strangers. But howsoever the case standeth, most certain it is, both by the holy scripture and by manifold experience, that there are blessed spirits of God, that is to say, good angels.

[What angels are.] Now what the nature of angels is, it cannot thoroughly be declared of any man. For there are many things in the order of creatures, whose nature cannot directly and percectly be expounded: they may nevertheless after a sort, according to our capacity, be shadowed out. Some therefore there are which say that angels are good spirits, ministers, of a fiery nature, created for the ministry or service of God and good men. Other some say angels are heavenly spirits, whose ministry and service God useth to execute all things which he hath determined. Wherefore we shall not seem to miss much of the mark, if we say that angels are good spirits, heavenly substances (I mean uncorruptible), created for the ministry or service of God and men.

[That angels are created.] That angels are created of God, the writings of the prophets and apostles do witness. For Paul [Hebrews 1.] citeth that saying of David, “Which maketh his angels spirits, and his ministers a flame of fire.” The same apostle saith: [Colossians 1.] “By Christ all things are created, that are in heaven and that are in earth, visible and invisible, whether they be majesties or lordships, either rules or powers.” Wherefore heretics have set forth toys, saying that angels are workers in the creation of all things and co-eternal with God: for God in time by the Son as well created angels as all other creatures.

[When angels were created.] Now touching the time when angels were created, whether with the light before man, or after man, and all the works of God, let him tell that can; the holy scripture passing it over with silence, and pronouncing no certainty thereof. Epiphanius and Augustinus, ancient interpreters of the scriptures, learnedly and truly confess that there is nothing delivered in the scriptures of that matter: and that which is not delivered in the scriptures cannot without danger be inquired after, but without danger we may be ignorant thereof. It is sufficient to acknowledge that angels were created, at what time soever it seemeth they were created. Let us rather give God thanks that he hath created for mankind so excellent ministers. Let us live an holy and angel-like life in the sight of God’s holy angels. Let us watch lest he, which transfigureth and turneth himself into an angel of light, under a good shew and likeness deceive us.

[Angels are substances.] Now we must further see what manner of creatures angels are: they are heavenly spirits, and incorruptible and most swift substances. We say expressly that angels are substances, that is to say, creatures having essence or being. For some deny that they are substances, subsisting in their proper essence or being; for they imagine that angels are nothing else than qualities, motions, or inspirations of good minds. But the canonical scripture calleth them ministers. [Hebrews 1] [Matthew 22v30.] Our Saviour saith, that they which rise again shall be like unto the angels of God. [Hebrews 1v6.] St Paul declareth that the Son of God is more excellent than the angels, for that they worship [Hebrews 2.] him as God their creator. The selfsame apostle saith: “For ye shall read in no place that the Son taketh on him the angels, but the seed of Abraham taketh he on him.” Which testimonies most manifestly teach that angels are substances, not qualities or motions in men’s minds; that I say nothing now, how they have oftentimes appeared unto men in likeness or shape of men. Let us therefore hold and confess that angels are substances.

[What manner of substances angels are.] Furthermore, what substances angels are, other peradventure have better declared: for the which I bear no man grudge. I confess that there are good spirits, to make difference of them that are evil; whereof shall be spoken hereafter. I confess that they are good, not so much for the goodness of their nature in which they continued, as for their operation or working; for they always stir up and further us to that which is good. I confess also that angels are spirits, that is to say, spiritual, heavenly, incorruptible, and exceeding swift substances: for the scripture witnesseth and saith, [Psalm 104.] “Which maketh his angels spirits, and his ministers a flame of fire.” The scripture, I say, nameth angels spirits and a flame of fire, not that angels of their own nature and substance are corporal fire, but because fire after a sort resembleth them which in clearness, beauty, and incorruptibleness, and also in swiftness, quickness, and brightness, are the most beautiful and excellent creatures. [Bodily substances.] The schoolmen’s definitions grossly enough say, that the angels are bodily substances, but of their own kind; for God only is without body. In these words therefore thus they have set down: “Every creature is bodily; angels and all heavenly powers are bodily, though they consist not of flesh. Now hereby we believe that they are bodily, because they are limited in place, as the soul also is clothed with flesh. (Angels peradventure at this day are more aptly said to be local or in place, not circumscriptively, but definitively.) We must believe that nothing by nature is bodiless and invisible but God only, that is to say, the Father, the Son, and the Holy Ghost: who therefore is rightly believed to be bodiless, because he is in every place, and fulfilleth and conserveth all things; and therefore he is invisible to all creatures, because he is without body” Thus much from them.

[What bodies are taken of angels.] But those bodies either of young men or old men, in which angels oftentimes appeared unto the fathers, were not their proper or natural bodies, but taken upon them and as it were borrowed from elsewhere for a time and for the weakness of our capacity. And what manner of bodies those same very bodies were which they took, or from whence they were taken, or where they were bestowed when they had ended their business, it is very hard to declare. St Augustine, in his Enchiridion ad Laurent, ch. 59, saith; “Who can declare with what manner bodies they have appeared unto men, that they might not only be seen but be touched, and again convey not with sound substance of flesh but by spiritual power certain visions, not to the bodily eyes, but to the eyes of the spirit or mind, or tell something not in the ear outwardly but inwardly in the mind of man, even they themselves being therein; as it is written in the book of the prophets, ‘And the angel said unto me, which spake in me?’ (for he saith not which spake unto me, but in me;) or that appear even in one’s sleep, and talk together after the manner of dreams? For we have in the gospel, ‘Behold the angel of the Lord appeared unto him [Matthew 1.] in his sleep, saying,’ &c. for by these means angels do as it were declare that they have not bodies which can be handled. And they make a very hard question, how the fathers did wash their feet; how Jacob by taking so fast hold wrestled with the angel. When these things come in question, and every one giveth his conjecture as he is able, their heads are not unfruitfully occupied, if a moderate disputation be taken in hand, and the error of them which think they know that which indeed they know not be removed. For what needs it that these and such like things be affirmed or denied, or defined with danger, since we may be ignorant of them without blame?” Thus far he. In these and such like causes let us acknowledge his omnipotency and wonderful dispensation, who doth what he will: to whom truly it is not hard to create substances fit and agreeable for his purpose and appointment, since of nothing he made all visible and invisible creatures.

[Angels are incorruptible.] Moreover we affirm that angels through the grace and power of God are incorruptible substances, yea, and unchangeable in their felicity, without burden and hinderances. For St Augustine also, ad Pet. Diac. de Fide, ch. 23, saith, “that unchangeableness was not by nature graffed in angels, but freely given by the grace of God.” The same Augustine, De Vera Religione, ch. 13, saith: “We must confess that angels by nature are changeable, if God only be unchangeable; but in that will, wherewith they love God rather than themselves, they remain steadfast and stable in him, and enjoy his majesty, being subject most willingly to him alone.” With these words agree those which are read in Definit. Eccles., ch. 61, in this wise: “The angelical powers, which continued steadfast in the love of God when the proud angels fell, received this in way of recompense, that henceforth they should never feel the fretting bite of the tooth of sin to seize upon them, and that they should continually enjoy the sight of their Creator without end of felicity; and in him so created should continue in everlasting steadfastness.” Thus far he. Truly the scripture, shewing the incorruptibleness of angels, affirmeth that we in the resurrection shall be like the angels; [1 Corinthians 15.] for we shall rise incorruptible: therefore angels are incorruptible. For thus saith our Saviour: [Luke 20.] “The children of this world marry wives, and are married: but they that shall be counted worthy to enjoy that world, and the resurrection from the dead, do not marry wives, neither are married, neither can they die any more; for they are equal with the angels, and are the sons of God, insomuch as they are the children of the resurrection.” Whereupon Theodoretus, In Divinis Decretis, hath thus inferred: “We do not therefore reckon the angels in the number of gods, as the poets and philosophers of the Grecians do; neither do we divide natures that are without bodies into the male and female kind. For to a nature immortal, or that cannot die, division of kind is superfluous: for they have no need of increasing, since they feel no diminishing” &c.

[Angels are most free, swift, and speedy.] But that the angels are most free and swift, and without impediment, burden, and let, the scripture in many places declareth. In the Acts of the Apostles thus we read: [Acts 5.] “The priests put the apostles in the common prison; but the angel of the Lord by night opened the prison-doors, and brought them forth, and said, Go and stand and speak in the temple unto the people all the words of this life. But when the officers came, and found them not in the prison, they returned and told, saying, The prison truly found we shut with all diligence, and the keepers standing without before the doors.” [Acts 12.] In the same book thus again we read written: “Herod put Peter in prison; and Peter slept between two soldiers, bound with two chains, and the keepers before the door kept the prison. And behold the angel of the Lord was there present,” or stood by him, “and a light shined in the prison: and he smote Peter on the side, and stirred him up, saying, Arise up quickly; and his chains fell off from his hands. And anon, when they were past the first and second watch, they came unto the iron gate that leadeth unto the city, which opened unto them by the own accord.” Behold, no impediments or lets, how strong and mighty soever they were, hindered or stayed the angel of the Lord, that he might not execute most speedily the commission which he had from God. All things give place and make way to the Lord’s ambassador. The iron chains fell from Peter’s hands of their own accord: he walketh safe through the thick troops of soldiers, the angel going before him: the lock of the prison-door, no man opening it, is unlocked; and when the servants of God were gone out, it is shut again. These angels, that is to say, these heavenly ambassadors, being of their own nature most swift and speedy spirits, are now conversant in heaven, the power of God so willing and working: but so soon as it shall please the Lord of all, by and by they are present with men in earth, unto whom they are sent of God from heaven. And they are present in earth, sometime with one, and sometime with another. Not that they are not contained in their proper place: for when the angel told the women of Christ’s resurrection, he was not at the same instant in heaven and by the grave or sepulchre at once. For God only is not contained in place; for he is present in every place. But angels go not forward fair and softly, neither are they moved with labour or toiling, after the manner of corruptible bodies. Yet in the scriptures they are expressly said to ascend into heaven, and from thence to descend unto us. We very rightly believe that our souls, as soon as they depart out of the bodies, do forthwith enter into the kingdom of heaven: for the Lord hath said in the gospel, [John 5.] “But hath escaped from death unto life;” and, [Luke 23.] “Today shalt thou be with me in paradise.” And thou dost read of Lazarus the beggar: [Luke 16.] “And it came to pass that the beggar died, and was carried by the angels into Abraham’s bosom.” To this also now seemeth that saying of Daniel to belong: [Daniel 9.] “As I was yet a speaking, making supplication, and confessing mine own sin and the sin of my people Israel, and pouring forth my prayers before the Lord my God for the holy hill of my God; yea, while I was yet speaking in my prayer, the man Gabriel, whom I had seen before in the vision, came flying hastily unto me.” Lo, our souls are carried up into heaven by the angels, which notwithstanding are elsewhere said at an instant to be taken up into heaven. Afterwards, as soon as Daniel had prayed unto the Lord, the angel, without any longer delay, flying speedily, (for so the scripture speaketh for our capacity,) is present with him that prayeth, and sheweth him that he is heard of God. Angels therefore are swift and passing speedy, being kept down with no weight, neither hindered nor stayed from performing those things for which they are sent from heaven; albeit they are contained in place as creatures (though not limited), and are moved with a certain order and manner agreeable to that spiritual nature.

[The strength of angels.] This treatise requireth peradventure that something also be spoken of the might, power, and strength of the angels. But what need many words in a manifest matter? For since the Lord, who sendeth forth his angels, is almighty, there is nothing but that angels can do it in those their ambassages and ministries. There is nothing in the whole course of nature, that is able to withstand the ministers of the almighty God. For angels are not called powers and virtues for nought. I will shew one example among many, and yet not the chiefest. [2 Kings 19v35.] One angel in one night, without any furniture or much ado, slew in the tents of the Assyrians, at the walls of Jerusalem, a hundred fourscore and five thousand of the valiantest soldiers. [Daniel 10.] In Daniel we have such a description of an angel, whereby both the power and excellency of angels may be gathered. “His body,” saith he, “was like the Turkish or jasper stone, his face to look upon was like lightning, his eyes as lamps of fire, his arm and feet were like in colour to polished brass, and the voice of his words was like to the voice of a multitude.” So that it is not needful to make a long discourse of the knowledge and wisdom of angels; for this is not a thing that passeth capacity, seeing angels are creatures. But insomuch as pertaineth to their ambassages and ministries, surely they are most wise, in all points furnished, and in no part diminished. For he that sendeth them is everlasting wisdom itself, and he furnisheth his ambassadors most perfectly.

[Of the multitude and order of angels.] Furthermore, touching the multitude and order of angels certain divines have wittily and wisely enough disputed. The scripture simply affirmeth that angels are innumerable. [Daniel 7v10.] For Daniel saith: “A thousand thousands ministered unto him, and ten thousand thousands stood before him.” It is also read that Christ said to Peter: [Matthew 26v53.] “Thinkest thou that I can- not pray unto my Father, and he shall send unto me more than twelve legions of angels?” Paul also saith: [Hebrews 12v22.] “Ye are come into the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels.” Many distinguish that innumerable multitude into nine companies; and these again they bring into three hierarchies or holy principalities, of which they affirm that each of them have three orders: the first, seraphim, cherubim, thrones; the second, lordships, virtues, powers; the third, principalities, archangels, and angels. They add in what they differ between themselves, and what is proper to every one of them. But St Augustine, in his Enchir. ch. 58, saith : “Wherein lordships, principalities, and powers do differ between themselves, let them tell that can: if yet they are able to prove that they say. I confess myself to be ignorant of these matters.” And the same Augustine, Ad Orosium contra Luscillianistas, saith: “Truly the apostle saith, Whether seats (thrones), whether lordships, whether principalities, whether powers. And therefore that there are seats, lordships, principalities, and powers in the hosts of heaven, I steadfastly believe; and that they differ somewhat between themselves, I hold it for an undoubted truth: but what they are, and what they differ between themselves, I know not. Neither truly do I think myself for the ignorance thereof to be endangered, as I am for disobedience if I neglect the Lord’s commandments.” And anon in the same place he sheweth that we must not busily and curiously search after these things: whose counsel we do willingly obey, perceiving that the scriptures, which minister unto us all things necessary and healthful, have set down nothing concerning them.

Yet this we cannot deny, that those names (or if you will so call them, orders of angels) are expressed in the holy scriptures: whereupon for our weakness it is meet after a sort to expound them as we may. [The exposition of names given to angels.] [Angels.] These blessed spirits of heaven seem generally and simply to be called angels, because they be the messengers and ambassadors of the most high God: [Archangels.] who it appeareth are called archangels, when they be sent in message in God’s greatest matters, to shew or do things altogether hard and heavenly. For so we read in Paul, that [1 Thessalonians 4.] “the Lord himself shall descend from heaven in a shout, and in the voice of an archangel, and in the trump of God.” For, that we may compare small things with great, we see that kings and princes in weighty affairs appoint none to be their ambassadors but noblemen. [Thrones and seats.] It appeareth that they are called thrones, because they stand always in the throne of God; or else because God is read in the prophets to have made and placed his own seat in angels, and to be carried of them as it were in the coach of a king; as David saith: “He bowed the heavens and came down, and there was darkness under his feet. He rode upon the cherubims,” or was carried upon the cherubims “and did fly; he came flying upon the wings of the wind.” Further- more, the description of the chariot and throne of God in Ezekiel is known. [Lordships.] [Principalities.] They seem to be called lordships, principalities, and powers, because God executeth his government, and exerciseth his own power in the world, by the ministry of angels. [Powers.] For so also they are called powers and armies, or the host of heaven: for they encompass the Lord round as his guard; and he who is called the God of Sabaoth, or of hosts, the Lord, I say, of all angels, spirits, and creatures, whose ministry he useth, when, where, how, and as much as it pleaseth him, useth them also as his soldiers. [Cherubim.] St Jerome thinketh they are called cherubims, of their exceeding knowledge. Other expound them swift. [Serpahim.] Seraphims have their name of ferventness; or else because they are compared to most pure and clear fire; or for that they are burning in the love of God.

[God useth the ministry of angels.] By these names in the meanwhile are shadowed out the manifold offices and divers operations of angels; which we being desirous to comprehend in few words, have said that angels are created of God for the ministry of God himself and men. For David said: [Psalm 104v4.] “Which maketh his angels spirits, and his ministers a flame of fire.” And again in another place: [Psalm 103.] “O praise the Lord, all ye angels of his; ye that excel in strength, ye that fulfil his commandments, and hearken unto the voice of his words. O praise ye the Lord, all ye hosts; ye servants of his that do his pleasure.” And of angels Paul also saith: [Hebrews 1v14.] “Are not all ministering spirits, which are sent out into the ministry for their sakes which shall be heirs of salvation?” But God useth the ministry of angels upon no necessity, but of his own good-will. For he might be without them, since by his own word he bringeth to pass what he will: [Psalm 33v9.] “For he spake, and they were made; he commanded, and they were created;” not one of all the angels jointly working with him. So at this day also he is able, without the help of angels, to bring to pass what he will. But because of his special goodness he created them to the partaking of everlasting life and salvation, he useth their ministry to us-ward, as he also doth the service of other creatures, to whom they declare their faith and obedience to God-ward; and God exerciseth his unspeakable good-will both toward them, whom by grace he hath made partakers of everlasting joy, and also toward us, whom he hath vouchsafed to honour with the service of so excellent a company. For among other innumerable and the greatest benefits of God, whereat not without cause we are astonished, this is not to be accounted the least, that he hath given us angels to be our servants. Truly this is an exceeding great token of his fatherly care and regard to us-ward, first of all because he frameth himself so sweetly to our capacities and dispositions. In time past the Lord himself spake with his own mouth in Mount Sinai with the church or congregation of the Israelites; but when he understood that they had rather he should speak by their interpreter Moses, he took their wish and offer, and afterward he spake by Moses, using his ministry toward them. [Exodus 19.] [Deuteronomy 5.] Truly God is able to pour most perfect faith into our minds by his Holy Spirit without any joint working of men; but because he knew it was profitable for us that it should so be, he instituted the ministry of his word, and planteth the faith of the apostles by the preaching of the gospel. And that ordinance once made he doth so precisely observe, that when he might have done the same by angels, yet by the angels themselves he sendeth them that are to be instructed in the faith to the apostles. For it is manifest what the angel of the Lord in the Acts of the Apostles did with Cornelius, whom he sendeth unto the preaching of Peter. [Acts 10.] Therefore, when God seeth the ministry of angels convenient for us, then of good-will, upon no necessity, he useth their ministry toward men. And doubtless angels love men exceedingly; and that which they do, they do of their own accord, not of constraint or unwillingly. For they cannot but exceedingly love them whom they see to be so dear to their Creator, that for their sakes he spared not his only-begotten Son, but for them delivered him up into most bitter death: that I make no mention here of the most ready obedience which they perform to their God, who willeth and commandeth them to serve him and men. [Luke 15.] The Lord in the gospel witnesseth, “that the angels in heaven rejoice at the conversion and turning of men that be sinners.” In Zechariah [Zechariah 1.] the angel of the Lord is brought in very sorrowful for the misery of the captives in Babylon, and careful for their deliverance from their captivity. All which things commend unto us the love and affection of angels toward mankind. For otherwise those blessed spirits are not moved with affections, carefulness or sorrow, as we are in the flesh; but they be glad, and rejoice, as blessed spirits can rejoice, in whom there is no human affection; which affections nevertheless are not only attributed to them, but to God himself tropically or by a figure, and as they say άνθρωποπαθως, that is, after the affection of man, to the end our minds may the better understand and more easily conceive spiritual and heavenly things, as it were by parables. Howbeit let us think that parables do not always contain all things: therefore our minds must be lifted up to higher things, and spiritual things must spiritually be judged.

[What the ministries of angels are.] The ministry of angels extendeth very far; which I will declare by rehearsing certain kinds of them as briefly and as plainly as I can.

First, they do service unto God himself in all things; which I think is sufficiently declared in that which went afore. The same God they all magnify together with everlasting praises, worshipping, glorifying, and rejoicing in him. For Theodoret, reciting certain testimonies of scriptures concerning this matter, saith: “The ministry or service of angels is the praising of God, and singing of hymns or songs. For the holy prophet Isaiah saith of the seraphim, that they cried and said, [Isaiah 6.] ‘Holy, holy, holy is the Lord God of Sabaoth; heaven and earth are full of his glory.’ And of the cherubim the heavenly prophet Ezekiel saith, that he heard them saying, [Ezekiel 3.] ‘Blessed be the glory of the Lord out of his place.’” The whole host of heaven also singeth a birth-song; to Christ their prince, when he was born, as is to be seen in St Luke, saying: [Luke 2.] “Glory be to God on high, and in earth peace, and among men good-will.” So they go before with an example for men to follow, teaching what they also should do, that is, offer praise and thanksgiving to God on high, whom the angels also reverence and worship with us.

Moreover the angels love the truth, and are desirous to have the same spread abroad and the glory of God by all means furthered; and therefore they lay blocks in the way of false prophets, hating them with their accursed doctrine and antichrist. For St Peter testifieth [1 Peter 1.] that the angels desire to behold the gospel of the Son of God. In the Revelation of Jesus Christ made to John the apostle the angel of the Lord bindeth Satan; and the angels, furthering the gospel of Christ set themselves everywhere against false Christians and false teachers. For even in the end of the world, [Matthew 13v41, 42 ] “the Son of Man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire.” They themselves stand in the presence of the Almighty God, waiting his commandment; who, so soon as he shall command them to go forth and to execute his commandments, by and by they make speed. They come therefore unto men to declare the will and commandments of God. So the angel Gabriel came first to Zechariah [Luke 1.], the father of John Baptist; afterward he came to the blessed virgin, to shew unto her the incarnation of the Son of God. Innumerable examples of this kind are everywhere found in the holy scriptures.

They watch for our safety, being careful for us, yet without molestation; whereof I told you before. They advertise the faithful in time convenient, foreshewing dangers to come; and they also do comfort the afflicted. For the wise men, [Matthew 2.] being warned by the angel that they should not return unto Jerusalem to Herod, avoid great peril. Joseph also being commanded by the angel flieth into Egypt, delivering the Christ or anointed of the Lord out of the bloody hands of Herod. Christ also at the Mount of Olives [Luke 22v43, 44.], being in a bloody sweat, is comforted by the angel. And Hagar, [Genesis 16.] the handmaid of Sara, being in extreme danger, is recreated by the consolation of an angel. As also the apostle St Paul, being very near shipwreck, heareth this voice of the angel of the Lord: [Acts 27.] “Fear not, Paul; thou must be brought before Caesar: and, lo, God hath given thee all them that sail with thee.”

Again, angels are sent for revengement of mischievous persons; to take punishment, I mean, of those that be wicked and impenitent. For the first-born of the Egyptians [Acts 27.] are smitten of the angel. In the Acts of the Apostles [Acts 12.] the angel of the Lord smiteth Herod Agrippa. It is said that in the camp of the Assyrians [2 Kings 19.] many were smitten and slain of one angel. And David [2 Samuel 24v16, 17.] saw an angel with a sword drawn hovering between heaven and earth, afflicting the people with a most grievous plague. So we believe that the holy angels shall come with the Son of man unto judgement, as Paul witnesseth, and saith: [2 Thessalonians 1.] “Our Lord Jesus Christ shall be revealed from heaven, with the angels of his power, in flaming fire, rendering vengeance unto them that know not God, and that obey not the gospel of our Lord Jesus Christ.” For in the Revelation of Jesus Christ [Revelation 16.] also the angels pour out vials full of the wrath of God upon the heads of false Christians.

Moreover, they take upon them the charge and defence of us, God so commanding: they are our keepers, ready at hand watching over us that no adversity happen unto us, and do guide our ways: for hitherto belong the testimonies of the Psalms, and very many examples of the scripture. David saith: [Psalm 34.] “This poor (or afflicted) man cried, and the Lord heard him, and saved him out of all his troubles. The angel of the Lord pitcheth his tents round about them that fear him, and delivereth them.” And in another psalm he saith: [Psalm 91.] “There shall no evil come unto thee, neither shall any plague come near thy tabernacle (or dwelling). For he shall give his angels charge over thee, to keep thee in all thy ways. They shall bear thee in their hands, that thou hurt not thy foot against a stone. Thou shalt go (or walk) upon the lion and adder (or asp); the young lion and the dragon shalt thou tread under thy feet.” And the Lord in the gospel plainly saith, [Matthew 18.] that little children have angels without doubt to be their keepers. Jacob the patriarch, greatly fearing his brother Esau, [Genesis 32.] seeth angels coming to meet him; and understandeth that angels were given unto him as guides and keepers of him in his way against the fierceness of his brother. In the affairs of Elisha we read, [2 Kings 6.] that the king of Syria besieged the city Dothan with a great host, wherein Elisha at that time led his life, whom he had purposed to take. When the servant of Elisha perceived that, and was troubled in mind, and lamented his master’s case, Elisha said, “Fear not; for they that be with us are more than they that be with them.” The prophet also prayed and said, “Lord, I beseech thee, open his* eyes”, [*Servant’s.] that he may see. And the Lord opened the eyes of the servant, and he looked, and behold, the mountain was full of horses and fiery chariots;” that is to say, he was armed and defended with the guard of an host of angels. Abraham also saith to his servant: [Genesis 24v7.] “The Lord God of heaven, which said unto me, Unto thy seed will I give this land, he shall send his angel before thee,” namely, to direct thy way, to defend thee, and bring to pass that thou mayest obtain thy desire. For the Lord himself said to Moses in Exodus: [Exodus 23v20.] “Behold, I will send my angel before thee, to keep thee in the way, and to lead thee to the place that I have prepared.” In the Acts of the Apostles thou dost often read that angels served the apostles, furthered their purpose, and defended them against their adversaries.

In Daniel [Daniel 10.] angels are brought in for princes, and presidents or governors, of kingdoms: as Michael with Gabriel, princes of the Israelitish kingdom; another of the Persian kingdom; another of the Grecian kingdom; and each of them debate the matter touching his own kingdom, and fight for the same. Not that there is any variance or disagreement in heaven, where doubtless there is plentiful peace, everlasting concord and quietness; neither that there are conflicts or battles fought between the angels, as between those gods whom the poet Homer describeth; but by a parable and allusion heaven is compared to the court of some puissant and renowned prince, where ambassadors of sundry countries debate their divers causes: which is done in consideration of our weak wit and slender capacity. For thus we ought to conceive in our mind; that God, who is the only Lord of all kingdoms, heareth all men’s suits, and taketh in hand all men’s matters; and that angels, at the word and will of God, minister and do service unto God, when it pleaseth him to use their ministry and service. [Daniel 4.] For so Nebuchadnezzar also saw in a vision a watchman coming down from heaven, and foretelling the destiny of the tree that was to be hewn down.

[We must not attribute too much unto angels.] Nevertheless we must here take heed lest, contrary to the nature of true religion, we attribute too much to angels; that we worship them not; that we call not upon them, nor serve them. Indeed, when men hear that angels are given unto them of God for ministers, and that God by them doth good unto us, by and by they think that some honour is to be ascribed and given unto them. But sincere religion doth teach us to acknowledge God the author of all good things; that the angels are the ministers of God, and as it were instruments by whom he worketh, as we see the sun, the moon, and the stars, the patriarchs, the prophets, and the apostles, to be and to have been. But who being well in his wits hath worshipped, called upon, or served, the sun or the stars, though they be creatures very excellent and beneficial unto men? And what partaker, I pray you, of true faith and belief hath worshipped, called upon, or served the patriarchs, the prophets, and the apostles, though they were endued with most precious gifts, and wonderful in working of miracles? We do all worship, call upon, and serve God; [Saints will not be worshipped of us.] and we confess that God worketh by his saints; who together with the holy angels of God require nothing less than to be worshipped, called upon, and served of us. For truly said Lactantius, lib. Institut. II. ch. 16: “Angels, since they be immortal, neither suffer nor yet are willing to be called gods: whose only office it is alone to attend upon God with their service, to be at his beck, and to do nothing at all but at his commandment. For we say that God so governeth the world, as a king ruleth his kingdom; whose officers no man will say are fellows with him in ruling his kingdom, albeit affairs be dispatched by their ministry and service.” And therefore we read that St Augustine also said: “When the angels of God hear, he himself heareth in them, as in his true temple, not made with hands.” Verily, if we look more narrowly into and weigh the holy scripture, we shall find not in one or two places that the name of God and angels are set down without difference. For angels are causes further off, and instrumental, as they term them; but God is the nearest and most principal cause. For in the Acts of the Apostles we read that [Acts 7.] Stephen said, “And when forty years were expired, there appeared unto him in the wilderness of mount Sinai an angel:” and by and by he addeth, “And the voice of the Lord came unto him saying, I am the God of thy father,” &c. He calleth the selfsame Lord, whom a little before he had called an angel: to wit, because he believed that an angel both saith and doth all things at God’s commandment; that the word and the work is proper to God, and the angels are as instruments. Likewise in the book of Judges, ch. 6 he is called Lord, which even now was called an angel. Hagar, the handmaid of Sara, [Genesis 16.] received a great benefit in the desert by the angel of the Lord; yet she accounteth not the same received of the angel, but of the Lord: she giveth not thanks to the angel, neither doth she consecrate the memory thereof to the angel; much less doth she worship and call upon the angel; nay rather she referreth her speech also unto God. For so the holy scripture witnesseth: “And she called the name of the Lord which spake unto her, Thou God lookest on me,” &c. The children of Israel, before whom the angel of the Lord went in the wilderness, never offered sacrifice to their guide or captain, never worshipped or served him. Even so the servant of Abraham, being committed to the angel, doth not make supplication unto him, desiring him well to prosper his purpose; but he prayeth unto God, and requireth of him to shew and give trial of his mercy toward his master Abraham. In Daniel [Daniel 3.] the angel of the Lord appeareth walking among Daniel’s fellows which were cast into the burning oven; but when they were delivered from the violence of the flame, they do not praise the angel, neither account the benefit of their delivery received of him, but of God only: for they sing, “Blessed art thou, O Lord God of our fathers; right worthy to be praised and honoured in that name of thine for evermore.” So in like manner Paul in express words confesseth that it is God whose he is, and whom he worshippeth; though in the meanwhile he had made mention also of an angel: for so he saith in the Acts, [Acts 27.] “There stood by me this night the angel of God, whose I am, and whom I serve,” that is to say, God. For in another place John being willing to worship at the angel’s feet [Revelation 22.], the angel crieth, “See thou do it not; for I am thy fellow-servant, and of thy brethren the prophets, and of them which keep the words of this book.” These plain and manifest testimonies of holy scripture evidently teach us, that although God use the ministry of angels toward us, yet that they are to be acknowledged and confessed of us to be ministers of God and fellow-servants, and therefore not to be worshipped or called upon; but that God only must be worshipped, called upon, and served.

From this holy doctrine of scripture certain ministers and ecclesiastical writers of the ancient church have nothing swerved. For Lactantius in that book which we cited a little before saith: “Angels will have no honour given unto them, whose honour is in God. But they which revolted and fell from the ministry of God, because they are enemies of the truth and offenders, they go about to challenge to themselves the name of God and the worship of gods.” And now St Augustine, being of the same judgement in this matter, hath thus left written: “Whom might I find” (now he speaketh unto God) “to reconcile me unto thee? What, should I go unto angels? With what prayer, with what vows? Many endeavouring to return unto thee, and not being able of themselves, have assayed (as I hear) these ways, and have fallen into a desire and longing after curious visions, and are counted worthy to be deceived.” These things are extant. Lib. X. Confess. ch. 42. After which he sheweth at large, that Jesus Christ is the only Mediator and Intercessor for all the faithful. The same Augustine, in his tenth book de Civitate Dei, ch. 16, declareth in many words, that the good angels of God require sacrifices not for themselves but for God. In his last chapter of his book de Vera Religione, he saith: “Let us believe that the best angels will that God be served with the best and most excellent ministry; that together with them we should worship one God, in the contemplation and beholding of whom they are blessed. [The worshipping of angels greatly condemned.] For we are not blessed by seeing the angels, but by seeing the truth; whereby we also love the very angels, and rejoice together with them. Wherefore we honour them for love, not of duty. Neither do we build temples unto them; for they are unwilling in such sort to be honoured of us; because they know that we ourselves, if we be good, are the temples of the most high God. It is well written therefore that an angel forbade a man to worship him, but willed him to worship one only God, under whom he also was a fellow-servant with him.” The same Augustine therefore in his catalogue of heretics reckoneth worshippers of angels among heretics, naming them angelici, angel- worshippers. For in his disputation against Maximinus, bishop of the Arians, Lib. I. proving the Holy Ghost to be God, he manifestly calleth worshippers of angels sacrilegious persons, and cursed of Christ and his church. [Mark what he thinketh of the temple built to St Michael in Mount Garganus.] The words of the author, if any require, are these: “If we should make a temple (saith he) of wood and stone to the holy angel, that is most excellent, should we not be cursed of the truth of Christ, and of the church of God? Because we do that service to a creature, which only is due to one God. If therefore by building a temple to any kind of creature we should rob God of his honour, how is not he the true God to whom we build not a temple, but we ourselves are his temple?” Thus saith he.

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Of evil spirits.

These things have I hitherto spoken in brevity of the holy or good angels of God: now I pass over to discourse of evil spirits, of wicked angels I mean and revolting, that is to say, of evil spirits, or devils. Hereof I will briefly and plainly speak that which the holy scriptures minister unto me.

[That there are devils.] That there are devils the Sadducees in times past denied, and at this day also some scarce religious, nay rather epicures, deny the same: who, unless they repent, shall one day feel, to their exceeding great pain and smart, both that there are devils, and that they are tormentors and executioners of all wicked men and epicures. For the whole scripture and all godly and wise men, as many as have lived from the beginning of the world even unto this day, have confessed that there are evil spirits or devils.

[What the devil is.] Now what thing devils are, it is no less hard and doubtful exactly to define by reason, than I said it was difficult to describe fully the nature of angels howbeit I will shadow them out by one or other kind of description, to the end I may entreat of them in a certain order. Evil angels are corrupt and wicked spirits, and, for their revolting or falling away, everlastingly condemned: subject indeed they are to God, but yet nevertheless adversaries to God and men, for that they turn all their travails and studies to the contempt and despising of God, and to the deceiving and destruction of men.

[That the devil is a creature.] First, that the devil is a creature, hereby it is manifest; because there is but one creator only, to wit, that God in Trinity and Unity. He created all spirits: but the devil also falleth in the reckoning of spirits. We said before that the time of their creation is not set down in the scripture, when as we shewed that it was nowhere expressed at what time, whether before man or after man, angels were created. [The devil was not created evil.] Hereunto we do now add, that evil angels became evil, not by creation, but by their own revolting and falling away. For all things which God created were and are exceeding good: all angels therefore, as men in like manner, were naturally created good. [Of the fall of angels from heaven.] But they continued not steadfast in this goodness granted, given, and graffed in them of God; but they being corrupt with their own malice, as men also are, fell, and were by the most just God thrown out of heaven, as out of the felicity or happiness which was given them. Now when or at what time this was done, the scripture doth not again express: howbeit it seemeth to have been done before the fall of man; for the devil by the serpent egged our parents to sin, and drew them into misery and death. Neither doth the same scripture peculiarly define what manner of sin the devil’s was: neither doth it expressly and particularly shew the manner how they were cast out of heaven. It saith generally, that there was folly or wickedness found in the angels, and that therefore they were thrown down headlong into hell. For we read in the book of Job: [Job 4v18.] “Behold, he found no truth in his servants, and in his angels there was folly” (or wickedness). St Peter, nothing disagreeing from this, said, that [2 Peter 2.] “God spared not the angels which sinned, but cast them down into hell, and delivered them into chains of darkness, to be kept unto judgement.” But Judas also, the brother of James, the apostle of the Lord, surnamed Thaddeus, rehearsing the same sentence in a manner, said; “The angels which kept not their first estate (to wit, the nature wherein they were created), but left their own habitation, (to wit, their road, their office, and their faith,) the Lord hath reserved in everlasting chains unto darkness unto the judgement of the great day.” What, doth not our Lord and Saviour Christ speaking of the devil say thus, [John 8.] “He was a murderer from the beginning, and abode not in the truth?” For hereupon we may gather, that the devil sometime abode or was in the truth, but shrunk and forsook it by faithless falling away.

Those testimonies, which witness that an angel sinned by revolting, and was thrown down headlong into hell, are sufficient for godly minds and such as are not curious. Furthermore, out of Isaiah and Ezekiel [Isaiah 14.] [Ezekiel 28.] there are recited of others testimonies making for the same matter: which as we reject not, so we doubt not but that by an allegory they are applied unto these of ours. That which is alleged out of Luke, “I saw Satan as it had been lightning falling down from heaven,” is not so properly expounded of the first fall of angels: for there is another fall of the devil, to wit, whereby he fell from his own tyranny (whereby he had possessed the minds of men, and ensnared them with wickedness and sin) through the coming of Christ into the world, and through the sincere preaching of the gospel. Now there is no doubt that all angels were created good, and that the evil fell through their own, and not through God’s fault and folly; whereof I spake somewhat also in the tenth sermon of the third decade, where I entreated of the beginning of sin. To which I will now add the most notable and evident declaration of Theodoret, bishop of Cyrus, taken out of the secrets of the scriptures; who in his Epitome Divin. Decret, saith: “Let us consider whether the devils justly suffer punishment, since they received of him that made them a nature like his. And how can he which is good be called the creator of wickedness? And how is he righteous and just, that punisheth the nature which can do nothing that good is, but is tied and bound with fetters of wickedness and vice? But we know that the God of all things, and the fountain of justice and righteousness, is righteous and just. Therefore he will not punish the devils unjustly. And we know that God was their guide and captain, and that the good angels are his workmanship, and that he is called good of all such as are rightly minded. He therefore made not the nature which could do nothing that is good, travailing and bringing forth wickedness only, and doing things contrary to his will and mind. If God therefore did neither make the evil nature, (for he is the maker and worker of all good things, as he himself is good,) then doth he not so much as once think to punish unjustly: for he is just and the lawgiver of justice or righteousness, and he will punish the devil and such also as serve and are under him. Therefore the devil of his own will and accord is evil, and they that take his part. For as God made man good in the beginning, and with free will of mind, these doubtless, to wit, good angels, kept their nature which they received pure and uncorrupt: but those (to wit, men) declined and fell into the worse, and corrupted their heavenly shapes, and they that were like unto God made themselves brutish: so also the devil and rout of devils, which were with other bodiless creatures, did not follow the good will of them toward the Lord God; but being puffed up with the disease of haughtiness and pride, betook themselves unto that which was the worse, and fell from their former state and condition.” Thus far he. With Theodoret doth St Augustine agree in his book entitled de Vera Rel. ch. 13 saying: “The devil, inasmuch as he is an angel, is not evil; but inasmuch as he is perverse and wicked of his will: for, setting more by himself than by God, he would not be in subjection unto him, but, swelling through pride, he fell from his chief essence and excellent being.” And again, in his treatise upon Job 42: “Dost thou demand from whence the devil is? From whence also the other angels are: but the other angels constantly continued in their obedience; he by disobedience and pride fell from an angel and became a devil.”

[The devil is evetlastingly condemned.] Now that which I affirmed touching those wicked spirits, who for their revolting and falling away are adjudged to damnation, I see it denied of some, who promise to condemned spirits redemption from their punishments a little before the judgement-day. But against these very many doctors of the church have disputed, all and every one of them condemning with one voice an opinion which the scriptures long ago condemned. For the judge in the end of the world, pronouncing definitive sentence against Satan and all the wicked, shall say: [Matthew 25.] “Depart from me, ye cursed, into everlasting fire, which is prepared for the devil and his angels.” And by and by the apostle and holy evangelist, a witness of the truth, doth add: “And these shall go into everlasting punishment, but the righteous into life everlasting.” For in Mark the Lord also said: [Mark 9.] “In hell their worm dieth not, and the fire is not quenched.” And in John in more plain and pithy words he saith: [John 5.] “They that have done good shall come forth unto the resurrection of life, and they that have done evil unto the resurrection of condemnation.” He doth not say, they shall go either into life or into condemnation, but into the resurrection either of life or condemnation, that is, to remain everlastingly in life or death. For Daniel, of whom the Lord borrowed these words, hath said: [Daniel 12.] “And many of them that sleep in the dust of the earth shall awake; some to everlasting life, and some to shame and perpetual contempt.” For John the apostle saith, [Revelation 14.] that the smoke of those that are condemned and thrown headlong into hell for evermore shall ascend up. It is certain therefore, that the condemnation of the wicked shall be altogether without end and everlasting.

[Devils are spirits and substances.] Furthermore, in calling; the revolting angels spirits, we do not understand by spirit the wicked affection of the heart, or the quality or passion of the mind, or corruption and sin. For the world is not without some which think the devil is nothing else but a mischievous man, or a mischievous and sinful commotion or outrage of the mind. By spirits therefore we understand spiritual substances, endued with feeling and understanding. For in the first chapter of Job [Job 1.] Satan came and shewed himself among the children (or servants) of God, speaking with the Lord. The gospel also reporteth unto us, that devils, being cast out of a man, entered into the herd of swine [Matthew 8.], and drowned them in the depth of the sea or lake of Gaderen. Moreover the gospel recordeth, that the devil sinned [Jjohn 8.] from the beginning, that he continued not in the truth, that he is a liar and a murderer. Judas maketh mention [Jude v9] that the angel fought with the devil. In Mark the devils cry out, and say: [Mark 1.] “What have we to do with thee, thou Jesus of Nazareth? Art thou come to destroy us?” But yet for all that our Saviour, being already appointed and made judge, shall say to the devils: [Matthew 25.] “Go into the everlasting fire.” All which testimonies agree to substances by themselves subsisting, and not to qualities. Devils therefore are spiritual substances. [What manner of bodies they be which the devils take.] But what bodies they be which they oftentimes take, and in which they appear unto men, no man I think can perfectly tell: which also we told you a little before, when we entreated of the bodies which good angels took. For truly that devils put on bodies and shapes differing from their own, the history of Samuel raised up by a witch [1 Samuel 28.] manifestly proveth. It was not Samuel that was raised from the dead, but the captain-coiner of lies, counterfeiting Samuel, deceived king Saul. And Paul witnesseth that [2 Corinthians 11.] Satan doth transform himself into an angel of light. Histories also declare, that the devil is a marvellous juggling deceiver, in taking on him divers forms and shapes.

[The devil is quick, crafty, and mighty.] And as I said of good angels, that they are speedy in their ministery, without burden or lets; so there is no doubt that devils in their kind and work are well prepared. For the scriptures declare, that they have a thousand shifts, wonderful craftiness and subtlety, and that their knowledge is passing quick and reacheth very far; finally, that they are very ready and never weary to attempt and perform all things. They pass through the whole world with exceeding swiftness, they handle all their matters very craftily; and therefore are marvellous names shadowing out their force and power allotted unto them. [Revelation 12v9. John 14v30. Ephesians 2v2. 1 Peter 5v8.] For he is called “Satan the old serpent, a deceiver, the prince of this world, the prince of darkness, which hath power over the air, a roaring lion.” [An infinite rout of devils.] Of which and of other not unlike I will speak anon more at large, when I have first told you this, that there are an infinite rout of devils. For seven devils are cast out of Mary Magdalen [Mark 16.]. That devil of whom Matthew speaketh [Matthew 12.], being no sooner cast out, museth and consulteth how he may be wholly restored again, taking to him seven other spirits worse than himself. Moreover, in Mark’s gospel [Mark 5.] there is mention made of a legion: for the unclean spirit, being asked of the Lord what his name was, answered, “My name is legion, because we are many.” Therefore, when there is mention made of Satan elsewhere in holy scripture, it is not so to be taken, as though there were either but one substance or person of the devil; for they are comprehended as the members under the head, and as particularities under generalities. The scripture truly elsewhere maketh mention of the prince of the devils; for the enemies of Christ do often cry out; [Mark 3.] “He casteth out devils by the prince of devils.” But yet that saying doth not express what manner of principality that is, and whether orderly among themselves those evil spirits be distinguished. And it is certain that all the ungodly are under one head, as all the godly are under one Christ the Lord. It is certain that all the devils are of the selfsame corrupt will, bending all their force only to this end, to be adversaries to God and hurtful enemies to men. But of the operations, works, or effects of devils I will speak where I shall by the way expound their names or attributes.

Corrupt and wicked spirits generally are called devils, which is as much as if you should say slanderers or false accusers. For διάβολοςή with the Greeks signifieth slander, &c.; and the word devil is fetched from the Grecians. [Devil.] For he soweth slanders in accusing men unto God, and in setting men at variance between themselves: that now I say nothing how he goeth about to bring God and his works into suspicion among men. [A liar.] Therefore he is elsewhere called a liar, and the author of lies, and the father of all hypocrites; and therefore the spring of all errors, heresies, and wickednesses. And because Judas was an hypocrite, a liar, a false accuser, and traitor, [John 6.] the Lord rightly gave him the name of a devil.

[Satan or an adversary.] [1 Peter 5.] The apostle Peter called the devil an adversary. For the Lord also himself called him, [Matthew 13.] “The envious man,” which sowed tares in the Lord’s field. For he is the enemy of God and men, setting himself against the will of God, whose glory also he laboureth to take away, and hindereth the salvation of men, and soweth infinite offences in the Church of God. [Matthew 4.] And truly the Hebrews call him Satan, whom we call an adversary. That word is translated unto men. For in that Peter set himself against the counsel and purpose of God, he heareth this voice of the Lord: [Matthew 16v23.] “Get thee behind me, Satan.” And David also said to his nephew Abishai, the son of Zeruia: [2 Samuel 19v22.] “What have I to do with you, ye sons of Zeruia, that this day ye should be adversaries unto me?” For Abishai gainsayed the counsel and decree of David.

The devil is called dæmon, to wit, knowing, crafty, and cunning in many things, άπο τον δαίω, which signifies, I know. For Plato truly in Cratylo, according to the opinion of Hesiodus, doth think that devils, whom we commonly call by this word dæmons, are called and as it were named δαήμονας, that is, wise, prudent, and knowing. Hereunto the word serpent must be referred. [Genesis 3.] “The serpent,” saith the scripture, “was subtler than all the beasts of the field.” Therefore did the devil choose the serpent to be his dwelling-place, by whom he might put his guileful devises in practice and deceive our first parents. [A serpent and dragon.] For he is called the deceiver, the beguiler, and seducer of the world, the old serpent and dragon. For what seducing soever there is in the world, what wicked devices and deceitful practices, they flow from this one fountain of all his mischief. In profane writers this word is used in a far contrary signification. For Socrates in Plato saith: “I affirm that every man is dæmon, that is to say, wise, whosoever is good, and that he is dæmoniacus, that is to say, wise and happy, both alive and dead.” Wherefore it is a thing very much and often used of Homer to adorn noble personages with this name. But in the history of the gospel dæmoniaci are such as are possessed with a devil. Paul, in his first Epistle to Timothy, [1 Timothy 4.] reduceth and draweth the whole body of deceits and doctrines coloured with a shew of false wisdom unto this head.

[1 Peter 5.] [A roaring lion.] St Peter saith: “Be sober and watch, for your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour; whom resist steadfastly in faith.” By the lion he shadoweth out unto us the nature or disposition of the devil; for the devil hath exceeding great strength, he is full of greedy raveny and most cruel fierceness: whereupon he is also called of some a cruel beast. [A murderer.] [John 8v44.] The Lord calleth him a murderer: for he inspired into Cain and all manslayers horrible murders; and at this day also he soundeth the alarm to all wars, to all broiling battles, to all slaughters and seditions; to be short, he kindleth wrath, he soweth hatred, and nourisheth envy. [A tempter.] He is named “a tempter;” for he is always egging men to mischief, sparing nothing whatsoever he thinketh can entice and draw us to things most wicked.

[An evil and unclean spirit.] In the history of the gospel, and in the writings of the apostles, the devil hath well-nigh the name of an unclean, of a mischievous or malignant, of a filthy and wicked spirit. For he fell not from his pureness only through his own fault, in which he was first created of the most pure God; but even now also he is delighted with unpureness, and allureth all men to uncleanness. From this master of mischief proceed all filthy lusts, all whoredoms, adulteries, all excess, drunkenness and surfeiting, all beastliness and vanity, pride and arrogancy, &c.

Now the devil also in the gospel is called Beelzebub, because that sometime they of Accaron in Palestine, thinking they worshipped God, worshipped in very deed the devil. St Paul saith: [2 Corinthians 6v15.] “What agreement hath Christ with Belial?” He setteth Belial against Christ, to wit, the devil against God. But Moses put the cogitation of Belial for a wicked and evil thought. Therefore the devil is wicked and ungodly, rebellious and obstinate against God. For they say that Belial signifieth altogether as much as if a man would say, lawless, without yoke and without discipline. There are some also which think that in the Book of Job the devil is figured or signified by Behemoth and Leviathan. Job 40th and 41st chapter.

St Paul giveth the devils divers names, saying, that the godly hath battle [Ephesians 2v2; 6v12.] “against principalities and powers, against worldly governors of the darkness of this world, against spiritual wickedness in heavenly (places), against the governor that ruleth in the air, against the spirit that now worketh in the children of disobedience:” whom also in an- other place he calleth “the god of this world.” And as God exerciseth his power in the world and in the good for the most part by good angels, who for that cause, I said, are called principalities and powers; so because the same God of his just judgement doth suffer the devil to have rule over the wicked, they are rightly called principalities and powers: not that God delivereth unto him the mere and chiefest rule, (for all power belongeth to God only;) but because he suffereth him to execute his tyranny. For he plainly saith that he is the “prince of the world,” to wit, of the wicked; for by interpretation it followeth, “He is the prince of the darkness of this world:” and who knoweth not that in the scriptures darkness doth signify ignorance, blindness, unbelief, ungodliness, and wickedness; and, to be short, ungodly men which are drowned in these vices? And again, there is added that which declareth the true meaning: “Which worketh in the children of disobedience.” Therefore the faithful and obedient, who are in the kingdom of Christ and not in the kingdom of the devil, are exempted from this rule and government.

[The god of this world.] Neither is Satan called god upon any other consideration: for there is added, “of this world.” For in very deed the devil is not a god; but because there are found in the world certain madmen who take him for god, he hath the name of God. The blessed father Augustine expounded this no otherwise; for in his treatise upon John 25 he saith: “God forbid we should think the devil were so called the prince of the world, that we should believe that he is able to rule over heaven and earth: but the world (for he is called the prince of this world) is said to be in wicked men, which are dispersed throughout the whole compass of the earth.” And again the same Augustine in his first chapter de Agone Christiano saith: [The prince of this world cast out.] “The prince of this world is cast out; not that he is cast out of the world, but out of their minds which cleave to the word of God and love not the world whereof he is prince, because he hath dominion over them which love temporal goods, which are contained in this visible world: not for that he is lord of this world, but prince of those concupiscences whereby everything is coveted that is transitory. By this concupiscence the devil reigneth in man, and holdeth his heart in possession.” The same doctor in his treatise upon John 3 asketh the question, “Whether Satan were not cast out of the minds of the prophets and patriarchs, since it is reported in the gospel that he is cast out by Christ?” And he maketh answer: “Verily, he is cast out quite. How therefore is it said, ‘He shall now be cast out?’ How think we, but because that which came to pass in very few men is even now foretold that it shall come to pass shortly in many and mighty people; as that saying, ‘But the Holy Ghost was not yet given, because Jesus was not yet glorified,’ may have the like question and the like answer? For the abundance of spiritual grace was not given as yet, which afterward was given.” Thus far he.

[Prince of the world.] Furthermore, when the apostle saith, that “we fight against spiritual wickednesses in heavenly places:” by heavenly he meaneth not heavenly joys, placing the devils in heaven again; but the air, that is, the lower part of the world, yea, and the world itself. For he saith elsewhere: “According to the spirit that ruleth in the air.” And truly the princes of this world are in the air, above, beneath, and about us, assaulting us on every side. Otherwise, neither heaven nor the lower region of the air is subject to the rule of devils, that therein they may do what they will, or abuse it as they list; but so far forth as God of his just judgement shall permit. For in this disputation we must always hold for a confessed and undoubted truth, that our Lord God is king and governor of all creatures, and that he keepeth still his dominion over all creatures, and exerciseth the same after a most just and equal manner.

[The operations of the devil.] And although out of all these things might be gathered how great and what manner of operation the devil’s is, yet thereunto will I add somewhat more, lest anything should seem to be wanting in this matter. In the description of the devil I drew into two heads all his effects, works, or operations. For devils are adversaries to God and enemies to men, whose whole endeavours and drifts tend to the despising of God, and to the deceiving and destruction of men. The sum therefore is this: They bend all their force to the contempt of God and destruction of men. And that their power to hurt is not small, and their understanding also quick to bring all their purposes to effect, we have heard once or twice already. That they have a will to do hurt, there is no cause why any man should doubt. For the Lord said to his disciples in the gospel: [Luke 22.] “Behold, Satan hath earnestly desired to sift you as it were wheat.” And again: [Matthew 26.] “Watch and pray, lest ye enter into temptation.” And St Peter saith: [1 Peter 5.] “Your adversary, as a roaring lion, rangeth up and down, seeking whom he may devour.” And that he withstandeth God, and with continual labour gainsayeth God, and stirreth up all creatures to the hating and despising of God, the scripture doth everywhere testify. He did wickedly instil into the minds of our first parents an opinion altogether unworthy of God, as though maliciously he did envy at their blessed state. For he said by the serpent: [Genesis 3] “Hath God said ye shall not eat of that tree?” And anon: “Ye shall not die the death. For God doth know, that the same day that ye eat thereof your eyes shall be opened, and ye shall be as gods, knowing good and evil.” Unto which deceitful words when they gave credit, they themselves perished, and drew with them the whole world into ruin and destruction. Neither at this day verily ceaseth he to slander and speak evil as well of God himself as also of his works, to the intent that he might draw us together with him into the hating of God, into distrust and desperation, and to everlasting destruction; for he envieth us our salvation whereunto we are ordained by Christ. But it is better to speak somewhat more distinctly of this thing.

Satan hurts men in their minds, in their bodies, and in their goods. For he enticeth and provoketh our minds to sin. Furthermore he also troubleth the minds of men, and driveth them into an outrage; and being out of quiet in this their outrage, he miserably vexeth, tormenteth, and dispatcheth them. Hereupon thou mayest read that some physicians call this madness or outrage an evil spirit or wicked devil. But he diversely plagueth their bodies, chiefly with diseases. We have the most holy man Job for an example. In the gospel after St Luke it is said, [Luke 13.] that that woman, which was bowed together, was bound by Satan eighteen years. Again, in the gospel according to St Mark we read of a child which had a dumb spirit: [Mark 9.] “And whensoever he taketh him, he teareth him, and he foameth, and gnasheth with his teeth, and pineth away;” and casting himself on the ground, lieth grovelling. This selfsame evil spirit taketh away from men their goods, wasteth and diminisheth their substance and worldly wealth. Which thing again is manifest in the history of Job and of the gospel: for Job is spoiled of all his substance, Satan so ordering the matter, by soldiers and robbers. The herd of swine also, being drowned and strangled in the sea, wrought great loss to the Gergesites; and, being violently carried away of the devils, were tumbled headlong into the sea. Furthermore, this mischievous miscreant in accomplishing these things doth somewhat by himself and by wicked angels his fellows, and somewhat by other creatures. By himself he worketh outwardly and inwardly, by tempting and provoking men. For he casteth before our eyes counterfeit and deceitful shapes; changing himself into an angel of light, he windeth himself into the minds of men. He speaketh unto us, setting before us gay promises and most grievous threatenings, howbeit all of them coloured with deceits and lies. For oftentimes he bringeth reasons, probable indeed and apparent, yea, and places of scripture at a blush very agreeable, but yet maliciously wrested to his own purpose. And by this means he either hindereth and maimeth true faith in the minds of men; or else he taketh it away and utterly overthroweth it, and by and by possesseth them wholly, and driveth them into most certain perdition. So it is said that when he had entered into Judas’ heart [John 13.], he cast him wholly headlong into everlasting destruction. The heart of man is open unto God only, for he only is the searcher of the heart and reins. But the devil, by circumventing men with his guileful practices; and by putting wicked persuasions into their hearts, is said to enter into men’s hearts. And he worketh against man by other creatures also, as by elements, when he raiseth fire, winds, waters, hail, and such like calamities against us. Furthermore, he stirreth up men against us, our friends to vex and betray us, and our enemies to consume and bring us to our end with persecutions, battles, and bloodsheds. The history of Job yet again beareth witness of these things. Whereunto thou mayest reckon persecutions laid upon the worshippers of God. Now also he eggeth false prophets and enchanters against us. Whereunto belong deceitful jugglings and all kinds of sorcery and witchcraft; which the works of the sorcerers of Egypt, and of Simon, and the place of Moses in Deuteronomy 13 testify to be most effectual. Hereunto chiefly belong false miracles and corrupt answers or oracles. By these truly in times past he did very much hurt to the church of God, as histories testify, neither ceaseth he at this day to do hurt: which thing experience itself doth teach and verify.

[Matthew 12.] For though it be certain that Satan is not cast out by the power of Satan; yet one giveth place to another for a time, to this end, that they may the more easily deceive men, and obtain a kingdom. Christ truly and the apostle Paul foretold, that even the last times should be wonderfully bewitched with deceitful signs and powers. Most evident places touching that thing are extant in Matthew 24 and 2 Thessalonians 2. More might be spoken, dearly beloved, and that at large, concerning the operations or workings of the devil; but I trust these things being gathered together in brevity are sufficient, and give occasion to muse of higher things.

[The power of the devil is definite or limited.] But let no man so understand these things, as if the devil were able to do all things, and that what he will he can also do by and by. For his power is definite, or limited and restrained, so that he cannot do so much as he would: otherwise all things had been overthrown and perished long ago. Therefore not without consideration I added in the describing of the devil, that he is subject to God; for he can do nothing without God’s permission. Now God permitteth him, either to exercise and try the patience of those that are his, and to hasten their salvation; as it is manifest in the history of Job, and in the words of Paul to the Corinthians, saying, [2 Corinthians 12.] “Lest I should be exalted out of measure through the abundance of the revelations, there was given unto me a prick to the flesh, the messenger of Satan to buffet me.” Neither is it doubtful, that in most grievous torments of persecutions he exalteth many notable martyrs, yea, and at this day doth and in times past hath exalted such, unto glory and everlasting rest. Or else he giveth the devil leave to execute violence and cruelty upon men, by that means to chastise their wickedness or to punish their unbelief. For verily the devils are the instruments of God’s wrath, to execute his vengeance. For Paul saith: [2 Thessalonians 2.] “The coming of antichrist is after the working of Satan, in all power, and signs, and wonders of lying, and in all deceiveableness of unrighteousness in them that perish; because they received not the love of truth, that they might be saved. And therefore God shall send them strong delusion, that they should believe lies; that all they might be damned which believed not the truth, but had pleasure in unrighteousness.” And this in a manner is the strength and power of sorcery and enchanting, which is feeble in the faithful.

[We must fight manfully against the devil, but we must not fear him.] Wherefore there is no cause why any man should miserably fear the devil; “But rather sanctify ye (saith Isaiah) the Lord of hosts; let him be your fear and your reverence.” Some say that certain nations of the East worshipped the devil for this cause, that he should not hurt them. But these are stark staring mad. For if it be not God’s will, which even now I began to tell you, or if he give no leave, Satan cannot touch so much as a hair of thine. For he could not enter into the herd of swine, which were feeding nigh the lake Genezaret at Gadara, and destroy them, but by the Lord’s permission. St Augustine also, expounding the thirty-second Psalm, allegeth in these words the history of Job: “What could the devil himself do? Durst he take away one silly sheep from the holy man Job, before he said, Lay thy hand on him, that is to say, give me power? He was willing, but God did not suffer him. When God gave him leave, then he was able: therefore the devil was not able, but God which gave him leave. Therefore Job being well instructed did not say, as we now are wont to say, The Lord gave, and the devil hath taken away; but, The Lord gave, and the Lord hath taken away.” And these things do exceedingly comfort the godly in temptations; who understand that nothing can happen to them without God’s permission, and that he permitteth nothing but that which maketh for our amendment and salvation, and therefore that we are always preserved by the providence and bountifulness of God. For whatsoever hath hitherto been spoken concerning the power and workings of the devils pertained not hitherto, to dash us out of courage and cast us down; but to make us more vigilant or watchful. [Matthew 4.] The Lord, that overcame the devil and sheweth us the way to overcome him, commandeth us to watch. For therefore he encountered with Satan the first, second, and third time, to instruct us how we should fight against the enemy of mankind. He overcame him for us, that we should not despair of ability and power easily to overcome him, since he is already weakened and wounded. [1 John 5.] By faith, doubtless, we shall overcome him: for by faith we are knit unto Christ, and by faith we draw the Spirit of Christ, by the force and virtue whereof we shall triumph. Truly for that cause St Peter willeth us [1 Peter 5.] “to resist by faith.” St Paul, exhorting us unto this conflict, and furnishing us with excellent complete armour, saith: [Ephesians 6.] “Take unto you the whole armour of God, that ye may be able to resist in the evil day, and, having finished all things, to stand fast. Stand therefore, having your loins girt about with the truth, and having on the breastplate of righteousness, and your feet shod that you may be prepared to the gospel of peace; above all things taking the shield of faith, wherewith you may quench all the fiery darts of that wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God, praying always in all prayers and supplication in the spirit,” &c. Whereunto that also belongeth, which the same apostle witnesseth: [1 Corinthians 10.] “God doth not suffer us to be tempted above that we are able to bear, but shall with the temptation make a way to escape.” Let us therefore reverence this God; let us beseech him, that through his power and might we may overcome. Amen.

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Attribution

Transcribed and edited by Ollie Lansdowne for New Whitchurch Press.

Works consulted

Henry Bullinger, The Decades: The Fourth Decade (1851), Edited by Thomas Harding, Cambridge: Parker Society