CHAPTER XIV.02

III. But before I begin to enlarge on the nature of man, something must be said concerning angels. Because, though Moses, in the history of the creation, accommodating himself to the ignorance of the common people, mentions no other works of God than such as are visible to our eyes, yet, when he afterwards introduces angels as ministers of God, we may easily conclude, that he is their Creator, whom they obey, and in whose service they are employed. Though Moses, therefore, speaking in a popular manner, does not, in the beginning of his writings, immediately enumerate the angels among the creatures of God, yet nothing forbids our here making a plain and explicit statement of those things which the Scripture teaches in other places; because, if we desire to know God from his works, such an excellent and noble specimen should by no means be omitted. Besides, this point of doctrine is very necessary for the confutation of many errors. The excellence of the angelic nature has so dazzled the minds of many, that they have supposed them to be injured, if they were treated as mere creatures, subject to the government of one God. Hence they were falsely pretended to possess a kind of divinity. Manichæus has also arisen, with the sect which he founded, who imagined to himself two original principles, God and the devil; and attributed to God the origin of all good things, but referred evil natures to the production of [pg 153] the devil. If our minds were bewildered in this wild and incoherent system, we should not leave God in full possession of his glory in the creation of the world. For, since nothing is more peculiar to God than eternity and self-existence, does not the ascription of this to the devil dignify him with a title of Divinity? Now, where is the omnipotence of God, if such an empire be conceded to the devil, as that he can execute whatever he pleases, notwithstanding the aversion of the Divine will, or opposition of the Divine power? But the only foundation of the system of Manichæus, that it is unlawful to ascribe to a good God the creation of any evil thing, in no respect affects the orthodox faith, which admits not that any thing in the universe is evil in its nature; since neither the depravity and wickedness of men and devils, nor the sins which proceed from that source, are from mere nature, but from a corruption of nature; nor from the beginning has any thing existed, in which God has not given a specimen both of his wisdom and of his justice. To oppose these perverse notions, it is necessary to raise our minds higher than our eyes can reach. And it is very probable that it was with this design, when, in the Nicene creed, God is called the Creator of all things, that particular mention is made of things invisible. Yet it shall be my study to observe the limit which the rule of piety prescribes, lest, by indulging an unprofitable degree of speculation, I should lead the reader astray from the simplicity of the faith. And certainly, since the Spirit invariably teaches us in a profitable manner, but, with regard to things of little importance to edification, either is wholly silent, or but lightly and cursorily touches on them,—it is also our duty cheerfully to remain in ignorance of what it is not for our advantage to know.

IV. Since angels are ministers of God appointed to execute his commands,291 that they are also his creatures, ought to be admitted without controversy. And does it not betray obstinacy rather than diligence, to raise any contention concerning the time or the order in which they were created? Moses narrates, that “the heavens and the earth were finished, and all the host of them:”292 to what purpose is it anxiously to inquire, on what day, besides the stars and the planets, the other more concealed hosts of heaven began to exist? Not to be too prolix, let us remember on this point (as on the whole doctrine of religion) to observe one rule of modesty and sobriety; which is, not to speak, or think, or even desire to know, concerning obscure subjects, any thing beyond the information given us in the Divine word. Another rule to be [pg 154] followed is, in reading the Scripture, continually to direct our attention to investigate and meditate upon things conducive to edification; not to indulge curiosity or the study of things unprofitable. And, since the Lord has been pleased to instruct us, not in frivolous questions, but in solid piety, the fear of his name, true confidence, and the duties of holiness, let us content ourselves with that knowledge. Wherefore, if we wish to be truly wise, we must forsake the vain imaginations propagated by triflers concerning the nature, orders, and multitude of angels. I know that these things are embraced by many persons with greater avidity, and dwelt upon with more pleasure, than such things as are in daily use. But, if it be not irksome to be the disciples of Christ, it should not be irksome to follow that method which he has prescribed. Then the consequence will be, that, content with his discipline, we shall not only leave, but also abhor, those unprofitable speculations from which he calls us away. No man can deny that great subtlety and acuteness is discovered by Dionysius, whoever he was, in many parts of his treatise on the Celestial Hierarchy; but, if any one enters into a critical examination of it, he will find the greatest part of it to be mere babbling. But the duty of a theologian is, not to please the ear with empty sounds, but to confirm the conscience by teaching things which are true, certain, and profitable. A reader of that book would suppose that the author was a man descended from heaven, giving an account of things that he had not learned from the information of others, but had seen with his own eyes. But Paul, who was “caught up to the third heaven,”293 not only has told us no such things, but has even declared, that it is not lawful for men to utter the secret things which he had seen. Taking our leave, therefore, of this nugatory wisdom, let us consider, from the simple doctrine of the Scripture, what the Lord has been pleased for us to know concerning his angels.

V. We are frequently informed in the Scripture, that angels are celestial spirits, whose ministry and service God uses for the execution of whatever he has decreed; and hence this name is given to them, because God employs them as messengers to manifest himself to men. Other appellations also, by which they are distinguished, are derived from a similar cause. They are called Hosts, because, as life-guards, they surround their prince, aggrandizing his majesty, and rendering it conspicuous; and, like soldiers, are ever attentive to the signal of their leader; and are so prepared for the performance of his commands, that he has no sooner signified his will than [pg 155] they are ready for the work, or rather are actually engaged in it. Such a representation of the throne of God is exhibited in the magnificent descriptions of the Prophets, but particularly of Daniel; where he says, when God had ascended the judgment-seat, that “thousand thousands ministered unto him, and ten thousand times ten thousand stood before him.”294 Since by their means the Lord wonderfully exerts and declares the power and strength of his hand, thence they are denominated Powers.295 Because by them he exercises and administers his government in the world, therefore they are called sometimes Principalities, sometimes Powers, sometimes Dominions. Lastly, because the glory of God in some measure resides in them, they have also, for this reason, the appellation of Thrones;296 although on this last name I would affirm nothing, because a different interpretation is equally or even more suitable. But, omitting this name, the Holy Spirit often uses the former ones, to magnify the dignity of the angelic ministry. Nor, indeed, is it right that no honour should be paid to those instruments, by whom God particularly exhibits the presence of his power. Moreover, they are more than once called gods; because in their ministry, as in a mirror, they give us an imperfect representation of Divinity. Though I am pleased with the interpretation of the old writers, on those passages where the Scripture records the appearance of an angel of God to Abraham, Jacob, Moses, and others,297 that Christ was that angel, yet frequently, where mention is made of angels in general, this name is given to them. Nor should this surprise us; for, if that honour be given to princes and governors, because, in the performance of their functions, they are vicegerents of God, the supreme King and Judge,298 there is far greater reason for its being paid to angels, in whom the splendour of the Divine glory is far more abundantly displayed.