eminence which he obtains in the capacity of Mediator, is called an angel. (b) I have thought proper cursorily to touch on this point, in order to fortify the simple against those foolish and absurd notions, which were disseminated by Satan many ages ago, and are frequently springing up afresh. X. It remains for us to encounter the superstition, which generally insinuates itself into men's minds when angels are said to be the ministers and dispensers of all our blessings. For human reason soon falls into an opinion, that there is no honour that ought not to be paid to them. Thus it happens that what belongs solely to God and Christ, is transferred to them. Thus we see, that for some ages past the glory of Christ has in many ways been obscured; while angels have been loaded with extravagant honours without the authority of the word of God. And among the errors which we combat in the present day, there is scarcely one more ancient than this. For even Paul appears to have had a great controversy with some, who exalted angels in such a manner as almost to degrade Christ to an inferior station. Hence the solicitude with which he maintains, in the Epistle to the Colossians, not only that Christ is to be esteemed above angels, but also that he is the author of all blessings to them; (c) in order that we may not forsake him and turn to them, who are not even sufficient for themselves, but draw from the same fountain as we do. Since the splendour of the Divine majesty, therefore, is eminently displayed in them, there is nothing more natural than for us to fall down with astonishment in adoration of them; and to attribute every thing to them which exclusively belongs to God. Even John, in the Revelation, confesses this to have happened to himself; but adds at the same time, that he was thus answered: "See thou do it not: I am thy fellow-servant: worship God." (d) XI. But this danger we shall happily avoid, if we consider why God is accustomed to provide for the safety of the faithful, and to communicate the gifts of his beneficence by means of angels, rather than by himself to manifest his own power without their intervention. He certainly does this not from necessity, as though he were unable to do without them; for (6) Mal. iii. 1. (c) Col. i. 16, 20. (d) Rev. xix. 10. xxij. 8, 9. whenever he pleases he passes them by, and performs his work with a mere nod of his power; so far is he from being indebted to their assistance for relieving him in any difficulty. This therefore conduces to the consolation of our imbecility, that we may want nothing that can either raise our minds to a good hope, or confirm them in security. This one thing indeed ought to be more than sufficient for us, that the Lord declares himself to be our Protector. But while we see ourselves encompassed with so many dangers, so many annoyances, such various kinds of enemies; such is our weakness and frailty, that we may sometimes be filled with terror, or fall into despair, unless the Lord enables us according to our capacity to discover the presence of his grace. For this reason he promises, not only that he will take care of us himself, but also that we shall have innumerable life-guards, to whom he hath committed the charge of our safety; and that as long as we are surrounded by their superintendence and protection, whatever danger may threaten, we are placed beyond the utmost reach of evil. I confess indeed, that it is wrong for us, after that simple promise of the protection of God alone, still to be looking around to see from what quarter our aid may come. But since the Lord from his infinite clemency and goodness is pleased to assist this our weakness, there is no reason why we should neglect this great favour which he shews us. We have an example of this in the servant of Elisha, who when he saw that the mountain was besieged by an army of Syrians, (e) and that no way of escape was left, was filled with consternation, as though himself and his master had been ruined. Then Elisha prayed that God would open his eyes, and he immediately saw the mountain full of horses and chariots of fire; that is, of a multitude of angels who were to guard him and the Prophet. Encouraged by this vision he came to himself again, and was able to look down with intrepidity on the enemies, the sight of whom before had almost deprived him of life. XII. Therefore, whatever is said concerning the ministry of angels, let us direct it to this end, that, overcoming all (e) 2 Kings vi. 15, 16, 17. diffidence, our hope in God may be more firmly established. For the Lord hath provided these guards for us, that we may not be terrified by a multitude of enemies, as though they could prevail in opposition to his assistance, but may have recourse to the sentiment expressed by Elisha, "There are more for us than against us." How preposterous is it then, that we should be alienated from God by angels, who are appointed for this very purpose, to testify that his aid is more especially present with us. But they do alienate us from him, unless they lead us directly to him, to regard him, call on him, and celebrate him as our only helper; unless they are considered by us as his hands, which apply themselves to do nothing without his direction; unless they attach us to Christ the only Mediator, to depend entirely on him, to lean upon him, to aspire to him, and to rest satisfied in him. For what is described in the vision of Jacob, (f) ought to be firmly fixed in our minds, that the angels descend to the earth to men, and ascend from earth to heaven, by a ladder above which stands the Lord of hosts. This implies, that it is only through the intercession of Christ, that we are favoured with the ministry of angels, as he himself affirms: "Hereafter ye shall see heaven open, and the angels descending upon the Son of man." (g) Therefore the servant of Abraham, having been commended to the care of an angel, (h) does not therefore invoke him for his aid, but trusting to that committal, pours out his prayers before the Lord, and entreats him to display his mercy towards Abraham. For as God does not make them the ministers of his power and goodness, in order to divide his glory with them; so neither does he promise his assistance in their ministry, that we may divide our confidence between them and him. Let us take our leave therefore of that Platonic philosophy, which seeks access to God by means of angels, and worships them in order to render him more propitious to us; which superstitious and curious men have endeavoured from the beginning, and even to this day persevere in attempting, to introduce into our religion. XIII. The design of almost every thing that the Scripture f) Gen. xxviii. 12. (g) John i. 51. (h) Gen. xxiv. 7, 12. 27, 53 teaches concerning devils, is that we may be careful to guard against their insidious machinations, and may provide ourselves with such weapons as are sufficiently firm and strong to repel the most powerful enemies. For when Satan is called the god and prince of this world, (i) the strong man armed, (k) the prince of the power of the air, (1) a roaring lion; (m) these descriptions only tend to make us more cautious and vigilant, and better prepared to encounter him. This is sometimes signified in express words. For Peter, after having said that "the devil, as a roaring lion, walketh about seeking whom he may devour," immediately subjoins an exhortation to "resist him steadfast in the faith." And Paul, having suggested that "we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness,” (n) immediately commands us to put on suitable armour for so great and so perilous a conflict. Wherefore having been previously warned that we are perpetually threatened by an enemy, and an enemy desperately bold and extremely strong, skilled in every artifice, indefatigable in diligence and celerity, abundantly provided with all kinds of weapons, and most expert in the science of war, let us make it the grand object of our attention, that we suffer not ourselves to be oppressed with slothfulness and inactivity, but on the contrary arousing and collecting all our courage, be ready for a vigorous resistance: and as this warfare is terminated only by death, let us encourage ourselves to perseverance. But above all, conscious of weakness and ignorance, let us implore the assistance of God, nor attempt any thing but in reliance on him: since he alone can supply us with wisdom, and strength, and courage, and armour. XIV. But the more to excite and urge us to such conduct, the Scripture announces that there are not one or two, or a few enemies, but great armies who wage war against us. For even Mary Magdalene is said to have been delivered from seven dæmons by whom she was possessed; (0) and Christ declares it to be a common case, that if you leave the place open (i) 2 Cor. iv. 4. John xii. 31. (k) Matt. xii. 29. Luke xi. 21. (m) 1 Peter v. 8, 9. for the re-entrance of a dæmon who has once been ejected, he associates with himself seven spirits more wicked still, and returns to his vacant possession. (p) Indeed one man is said to have been possessed by a whole legion. (q) By these passages therefore, we are taught, that we have to contend with an infinite multitude of enemies; lest despising their paucity we should be more remiss to encounter them, or expecting sometimes an intermission of hostility should indulge ourselves in idleness. But when one Satan or devil is frequently mentioned in the singular number, it denotes that principality of wickedness which opposes the kingdom of righteousness. For as the Church and society of saints have Christ as their head; so the faction of the impious, and impiety itself, are represented to us with their prince who exercises the supreme power among them. Which is the meaning of that sentence, "Depart, ye cursed, into everlasting fire, prepared for the devil and his angels." (r) XV. It also ought to stimulate us to a perpetual war with the devil, that he is every where called God's adversary and ours. For if we feel the concern which we ought to feel for the glory of God, we shall exert all our power against him. who attempts the extinction of it. If we are animated by a becoming zeal for defending the kingdom of Christ, we must necessarily have an irreconcileable war with him who conspires its ruin. On the other hand, if we are solicitous for our salvation, we ought to make neither peace nor truce with him who assiduously plots its destruction. Now such is the description given of him in the third chapter of Genesis, where he seduces man from the obedience owed by him to God, so that he at once robs God of his just honour, and precipitates man into ruin. Such also is he described in the Evangelists, where he is called an enemy, and said to sow tares in order to corrupt the seed of eternal life. (s) In short, the testimony of Christ concerning him, that he was a murderer and a liar from the beginning, (t) we find verified in all his actions. For he opposes divine truth with lies; obscures the light with shades of darkness; involves the minds of men in errors; stirs up (p) Matt. xii. 43-45. VOL. I. (9) Luke viti. 30. (r) Matt. xxv. 41. 2 A |