Institutions of Christian religion framed out of Gods word, and the writings of the best diuines, methodically handled by questions and answers, fit for all such as desire to know, or practise the will of God. Written in Latin by William Bucanus Professor of Diuinitie in the Vniuersitie of Lausanna. And published in English by Robert Hill, Bachelor in Diuinitie, and Fellow of Saint Iohns Colledge in Cambridge, for the benefit of our English nation, to which is added in the end the practise of papists against Protestant princes.

The seuenth common Place, of euill Angels, or of Diuels.

Are there also euill Angels?

THere be: which is not onely proued by testimonies of Scripturea 1.1, but also by very experience, and by the horrible and heauie effects of wicked An∣gels.

By what names are they called?

1. Of their nature or spirituall essence they are called Spiritsb 1.2.

2. Of their office, vnto which they were all created at the be∣ginning, they are simply called Angelsc 1.3: of their knowledge giuen to them in the creation, they are called* 1.4 diuels, because they haue great knowledge, as may appeare in the historie of Adams fall, and are very subtilld 1.5, whence is the doctrine of diuelse 1.6.

3. From accident qualities, that is, such as they haue gotten to themselues by their owne free will, they are called wickedf 1.7, impure and vncleane spiritsg 1.8, and a lying spirit, or the spirit of liesh 1.9, of fornica∣tioni 1.10, of maliciousnesse or giddinessek 1.11, Beliall 1.12, without all order, with∣out yoke and gouernement, or wicked, which is good for nothing, and as the chiefe, that euill one, and malicious, as who should say, he doth wholly give himselfe to malice, and doth exercise himselfe in itm 1.13.

4. Of the effects, they be called diuels, or in the singular number a diuelln 1.14, which name imports a backbiter, because he doth con∣tinually accuse God vnto men, and men vnto God, yea man to man, and man to himselfe, that so he might turne God from men, and men from God, and men from meno 1.15: he is also called Satanp 1.16, which signifieth an aduersarieq 1.17: and that Tempterr 1.18, a spirit of diuinations 1.19, the enemie of God, of Christ, and our enemiet 1.20, and apolluon or destroy∣ingu 1.21. For the Scripture doth vse often to speake of the vncleane spi∣rits in the singular number to note out that chiefedome of impiety, which is opposite and contrary to Christ and his kingdome.

5. They haue names from the diuers formes wherein they ap∣peared, hereupon he is called that great Dragon (as also of his poi∣soned craft) that old Serpentx 1.22.

6. Of his power and pride, which he exerciseth especially to∣ward the reprobate: hence he is called Beelzebub, that is, the king of fliesy 1.23: the strong man armedz 1.24, a roring lion, the prince of the worlda 1.25, the God of this worldb 1.26. Lastly, the prince, and the princes and powers of the aire, the gouernors of this world, because they rule the wicked at their pleasure; and the Princes of darknesse, because they are the au∣thors of all ignorance of God, of blindnesse, mischiefes, vnhappi∣nesse, malice, of all disorder, trecherie, crueltiec 1.27.

As for the name Lucifer, it came from a false and friuolous expo∣sition of that place Isaiah 14.12. which (as may well appeare) was in

derision, ironically giuen to the King of Babylon.

Whence do euill Angels take their beginning?

In respect of their nature and substance they are of God, who did create them good of nothing, and who doth still vphold them. But in regard of the qualities brought vpon them, they are of them∣selues, as Christ witnesseth, Ioh. 8.44. The diuel when he speaketh a lie, speaketh of his owne, that is, of himselfe: and continued not in the truth (wherin he was created at the beginning) but fel by his owne free wil, and was a murderer from the beginning, not in respect of Satan him∣selfe, but of man that was made, that is to say, then when he first set vpon man: whereupon we may gather, that the Angels sinned before that Adam and Eue sinned.

What was the first sinne of the Angels?

Some thinke that it was pride, according to that Eccles. 10.15. Pride is the beginning of all sinne. Others thinke it was enuie, where∣by Satan enuied that man was made after the image of God, accor∣ding to that Wisdom. 2.24. By the diuels enuie, death entered into the world. But Christ shewes (Ioh. 8.44.) it was lying, or the hatred of the truth, that is, of the euerlasting Gospell touching Christ, who should take our flesh vpon him, and of his grace which is needfull for all men to life eternall, and of the nature of man which should be exalted aboue all Angels. And therefore indeede it was the hatred they bore of Christs glorie and mans felicitie. Also it was their apo∣stacie and rebellion, whereby Satan fell from God his maker, and that very sinne which Christ calleth, The sinne against the holy Ghosta 1.28: because he fell wittingly and willingly, and of purpose from the truth, and that also with hatred of that euerlasting truth: whereof Christ speaketh, I am the truth, Ioh. 14.6. And to Pilate, I am come into this world that I might beare witnesse to the truth. Ioh. 18.31.

The same is proved by the continuall practise of Satan, e∣uen from the beginning of the world to the end, sowing lies and heresies, either against the Deitie of Christ, or against his humanitie, or against his office. And raising vp most cruell persecution against that truth of Christ.

Is there a great number of those Angels which fell from the truth?

Yes sure a great number and almost innumerable, yet vncertaine

to vs, and not know howne many. For 2. Pet. 2.4. and Iude 6. we reade that very many Angels fell at one time from the truth, and therefore are cast into hell or the bottomlesse pit. And Luk. 8.30. mention is made of a legion of diuels which possessed one man. And Mat. 12.45. the vncleane spirit returning, taketh with him se∣uen other spirits, that is, many other spirits worse then himselfe, and more vncleane. And Reu. 12.7. we reade, that the dragon with his Angels fought against the woman: and therefore there is no cause why we should sleepe secure and carelesse.

What punishment is inflicted vpon euill Angels?

Manifold: 1. In that they are cast out of the heauens, wherein the blessed be, and wherein they were created, into hell, that is, not on∣ly into that place vnder the earth, ordained for the euerl••••ting tor∣ments of the reprobate: (which Luk. 16.23. calleth* 1.29 hell, and chap. 8.31. the bottomlesse pit, that is, a gulph of a wonderfull depth,) but also into this ayre which compasseth the earth, and into the re∣gion vnder the Moone, as testifieth the Apostle Eph. 2.2. & 6.12. to exercise the patience of the godly, and also to punish and to vexe the wicked for their impietie: where also they being tyed with the chaines of darknesse, are kept to the generall iudgement.a 1.30

2. In that their whole nature how great soeuer, is wholy cor∣rupted and defiled, so as there is in it nothing at all sound and pure.

3. Their will is so obstinate in sinne, as they are not able no not to desire to repent of euill, nor to be saued. Which is by the iust iudgement of God, who hath decreed that they which sinne against the holy Ghost, that is, they which wittingly and willingly, and of set purpose sinne and renounce the knowne truth, should neuer re∣pentb 1.31. 1. Ioh. 3.8. The diuell sinneth euen from the beginning, namely, continually and obstinately.

4. Their mind was darkened, to wit, being depriued both of the knowledge of all that truth, as well of themselues, as of God and of Christ, which might stand them in any stead to life eternall. As also of that created knowledge of those things wherin at the be∣ginning they were created, for which cause they are tearmed the princes of darknessec 1.32.

And yet not wholly, because they excell yet in great knowledge of things concerning both God and men: namely, such as was na∣turall vnto them, or they haue by nature: partly, by that naturall

light which is left in them: partly, by obseruation: partly, by the ef∣fects of Gods power which come to passe in time. By which means they knew Christ both to be the Sonne of God, and also should be the Iudge of the worlda 1.33: but yet without any affection towards him, without any loue or affiance in him: and to their greater terror and condemnationb 1.34. For which cause they are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Skilfull, but more truly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they do alwaies abuse that their knowledge to euill, and neuer to good.

Can euill Angels foresee things to come, and certainely foretell them?

To foresee and to foretell things to come, so farre foorth as they are things to come, and to know them before hand of themselues, and by themselues, and of their owne proper spirit, they cannot: for it is the peculiar worke of God alone: for so it is said Esa. 41.23. Tell vs what things shall come to passe, and then we shall know that ye are gods. But by the instinct of another, or by reuelation from ano∣ther, and by the present causes, by the experience and obseruation of things, and by probable coniectures to foresee things to come, it is granted vnto creatures.

So then by these meanes the wicked spirits may foretel things to come: as namely, such things as they haue learned to haue bene foretold in some place by some holy Prophet: or such things whose natural causes they see to be present before their eyes: or such things which they see now are disposed and like to come to passe: or such things as themselues are purposed to effect, if God permit them: or haue decreed to suggest them to be done of others: or as they guesse by signes, or rashly suppose; but sometimes certainely, sometimes probably, and for the most part lyingly and doubtfully; but howso∣euer, alwaies to seduce men, and therefore neuer to be listened vn∣to, because though they speake the truth sometimes, the Lord per∣mitting them, to the end to trie vs whether we feare him, Deut. 13.2.3. yet they euer speake it with a purpose to deceive, that they might seduce men from God: and destroy themc 1.35.

What are we to thinke of Sybils prophecies, and the speciall ora∣cles of Balaam and Caiphas concerning Christ, and the mysteries of mans saluation, Numb. 24.17. and Ioh. 11.54?

It is likely that the verses which we haue of Sybillaes Prophecies

were written since Christ, because they set downe as it were the hi∣storie of Christ plainely: else we should thinke that God reuealed his Sonnes coming more plainely to a doating woman, then euer he did to his seruants the Prophets, which is absurd. As for Balaam and Caiphas Prophesies that they come frō God, & were put into their minds either not vnderstanding of them, or else intending some o∣ther thinga 1.36, to the end that both the Gentiles and vnbeleeuing Iewes might be conuinced and made inexcusable by the testimonie of those men who were of their owne stampe. And therefore ••hat those Oracles are to be regarded, because they be agreeable to the Oracles of the Prophets.

Can the wicked spirits know the thoughts of our hearts?

Not certainely, and of themselues, but they can tell many by our speeches, and gestures, and by externall signes, expressed by the in∣ward passion and affection, namely, hatred, anger, concupiscence, and that onely by coniecture and probabilitie. Which things being diligently obserued and knowne, they stirre men forward to com∣mit these or these euils. Therefore Peter saith well: Be ye sober and watch, because your aduersarie the diuell goeth about seeking whom he may deuoure, 1. Pet. 5.8.

But what thinke you of the power of the diuels?

That it is great: (for it is compared to the Whaleb 1.37: to an armed manc 1.38: to a roaring Liond 1.39: and to him is ascribed power, and rule in the ayree 1.40:) but yet not absolute, yea indeed finite and limited with certaine bounds, and so they haue a restrained power: so as they can do nothing till God permit them and giue them leaue, and no fur∣ther neither then it makes for the good of his, and the aduancing of his glorief 1.41.

Now the power of Satan shewes it selfe so often as the Lord thinkes good: both vpon outward things, as the bodies vnder the Moone which he can moue, trouble, and affect diuerslyg 1.42. To this place belongs that Reu. 7.2.3. of the Angels, who had power giuen them to hurt the earth, the sea, and the trees. Also vpon the bodies of men, whilst that he moues them from place to place as he will: for sometimes he lifteth vp the bodies of men from the earth in height into the ayre, and casteth them downe againe from on high to the ground, as the histories do report of Simon Magus. Sometimes he doth transport them from one place to another in a very short time,

and troubles them at his pleasure. Further, he can alter them, as when he doth affect them with sundrie qualities, and makes them sicke bodies of sound, as in the historie of Iob 2.7. may be seene: on the other side he makes some sound that are sicke, for the greater blinding of the wicked, and their spirituall destruction.

Besides these, he doth bleare the sight of men, that things should seeme to be changed, which are not, or that spirits should be seene in stead of true liuing creatures; as those counterfeit frogges of the Sorcerers of Egypt, and such like delusions, (as that ghost of the di∣uell which was shewed to Saule in the likenesse of Samuel by helpe of the Witcha 1.43.) And such delusions whereby men are said to be tur∣ned into Wolues, or other beasts in appearance, (as they say) not in very deed and truth. Or else he doth most nimbly place some other bodies in the roome of others, of which sort some thinke those frogges of Egypt were: for God alone can by himself change bodies if you speake of their substance from one kind into another kind.

Moreouer he doth pierce and penetrate into the bodies of men, either by the vertue of action, as he is said to enter into Iudasb 1.44: or else euen by his substance, as in those which were possessed, or now in these dayes are possessed of diuels: so as he doth inwardly moue their bodies diuersly, that they should hurt themselues or others, as in those which are possessed, and desirous to hurt others may be seenec 1.45.

He hath also power upon the outward senses which he moueth with diuerse obiects: either he hurteth the instruments of the sen∣ses, as namely, the eyes, and doth ill affect them with internall cor∣rupt humors, so as they cannot well see and discerne: or else puts some other impediment betweene the eyes or the eares and the obiects.

As also vpon the minds, when he stirreth vp euill thoughts in them, by troubling the phantasies in the imagination, and stirring of diuerse humors, whereby he doth trouble and weaken the po∣wers of the soule and bodie, as it befalleth those which are diseased with melancholie, or the frenzie, or madnesse: and then by meanes of the obiects which he sets before the senses, he stirreth vp lust: as also he is wont to moue the mind of men, by troubling them with euill affections: as he moued Iudas with the affection of couetous∣nes

to betray Christ: and he filled the heart of Ananias to lie against the holy Ghost. Act. 5.3.

Last of all, he can obiect many things vnto the senses of the godly, whereby they are prouoked to sundry sins, as it fel out with Dauida 1.46. Also he can hinder them by outward impediments from the per∣formance of good actions, as the Apostle testifieth of himselfe, that he was hindered by Satan, that he could not come to see the Thessaloniansb 1.47: and by setting of feares before their eyes, so to shake them, that they shall fall from the faith. Therefore Christ saith to Peter, Behold Satan hath desired you that he might sift you. Luk. 22.31. He is able also to annoy their bodies, as Paul said that he was buffeted by the messenger of Satan. 2. Cor. 12.7.

Is the power, which wicked Angels haue, alike both toward the elect and the reprobate?

No, but God permitteth them to exercise the elect for a time, but neuer to ouercome them, because that promise (The seed of the woman shall breake the Serpents head, Gen. 3.15) belongeth to Christ and to all his members. But they haue greater power against the reprobate, therefore the Apostle saith Ephes. 2.2. that the diuel doth finish his worke in the children of disobedience.

In what sense is Satan said (2. Cor. 11.14.) to transforme himselfe into an Angell of light?

Not in regard of his substance, but in regard of his counterfeting, whereby with strange delusions, appearances and superstitions, he doth faine himselfe to be an Angell of light, sent of God from heauen, that so his counsels might be listened vnto.

Can they worke true miracles, that is, such as do agree with the very things themselues, or onely counterfet?

Christ saith, Mat. 24.24. There shall arise false christs, and shal shew great signes and wonders. And therefore sometimes they shew true signes, that is, such in truth as they seeme to bec 1.48, not by their owne power, but vsing certaine hidden causes of nature, and yet but lies, because they are vsed to deceiue and to confirme a lied 1.49, and indeed not worthy the name of miracles; & yet the most of them be meere illusions and deceits, and legerdemaines, like to those of Simon Ma∣gus, Act. 8.9.10.11. For it is God alone that doth great wonderse 1.50, to wit, such as be done in truth, and be wonders indeed, whose cause is knowne to no mortall man, and such as are done without deceit,

beyond the course of nature, and without meanes, and such as can by no meanes be effected by the course of nature: and which are appointed especially to set foorth the glorie of God, and to further mans saluation.

Wherefore doth God permit them?

1. 2. Thes. 2.10. That they who will not embrace the loue of the truth might beleeue lies. 2. That the faith and patience of the elect might be proued, Deut. 13.3.

What be the effects and indeuors of wicked Angels?

What man is able to recken them all? He is the enemie of God, of Christ and of men: and therefore doth take vnto himselfe the glorie of God, whether it be by himselfea 1.51, or whether it be by his instru∣ments, to wit, Antichrist, and such men as challenge to themselues the honor of Godb 1.52.

He is the author of sinne: for it sprang from him, and he doth dai∣ly stirre vs vp to sinne, that he might plunge vs with himselfe into the gulfe of eternall deathc 1.53: he worketh effectually in the wickedd 1.54: he doth corrupt the word of Gode 1.55: he soweth tares in the Lords fieldf 1.56: he raiseth vp heresies: he prouoketh men to sundrie kinds of idolatrie: he raiseth persecutions against the godly.

In commonweales, he troubleth all with tumults and warres. In the familie and priuatly he laboureth to trouble, annoy, and de∣stroy particular men by sundrie meanes, he vrgeth men to commit mischiefs and hainous sinnes.

He studieth as much as he can to hurt mens bodies: he doth in∣fect the elements, and troubleth them for mans ruine: and especially in this age, wherin he knoweth the generall iudgement to approch, he doth shew his rage more cruelly then euer before, by lies and murthers, and confoundeth heauen and earth together.

Do they take vnto them true bodies sometimes?

Sometimes they take vnto them counterfeit bodies, as it is ga∣thered out of the storie of the Witch, who raised vp a spirit in stead of true Samuelg 1.57.

And sometimes true bodies, as may be gathered out of the for∣mer Treatise touching good Angels. For if good Angels haue taken vnto them true bodies, there is no doubt but euill Angels are able also (by Gods permission) to take vnto them true bodies, and ap∣peare

in them, and speake to men, and performe actions like vnto mens actions.

Whether are euill spirits, besides that inward torment of mind wherewith they are tormented for euer, punished also with that bodily fire of hell?

Christ saith plainely, Mat. 25.41. that he will say to the wicked: Depart ye cursed into euerlasting fire, which is prepared for the diuell and his Angels. Out of which place it is concluded, that euill Angels besides that torment of mind wherewith they are vexed, are also tormented with that infernall fire, as though they were bound vnto it, no otherwise then the soule being bound to the bodie suffers of the bodie: but we must iudge that to be done after a wonderfull, but yet after a true manner, as Augustine saith.

For what purpose did almightie God ordaine them?

1. To the end that by meanes of their temptations the godly might be exercised in humilitie and patience, and so their saluation might be furthereda 1.58.

2. That by them as it were certaine tormenters, he might pu∣nish the wicked, as well with spirituall as bodily punishments. In one word, that God might vse their boldnesse to the enlarging of his owne glorie.

Whether do some men truly collect out of the Col. 1.20. where it is said, that God doth reconcile all things to himself thorough Christ, both which are in earth, as also which are in heauen: that therefore the diuels and the damned shall one day be saued?

Rather most falsly: For by this word all, we must vnderstand the whole bodie of the Church, which is as it were diuided into two parts, namely, those which are in heaven, by whom are simply vn∣derstood the faithfull that died before the comming of Christ: and into those which are in earth, by whom are vnderstood those whom Christ found liuing at his first coming, or those which followed and liued since his coming, as also Eph. 1.10.

What is the vse of the doctrine concerning diuels?

1. That we might be confirmed in the faith touching good An∣gels, the kingdome of heauen, and the blessed spirits; because seeing the effects of contraries is contrarie, if there be diuels and euill An∣gels, then certainely there be good Angels: and if there be an hell, then certainely there is a kingdome of heauen.

2. That we should be so much the more affraid to offend God, because as Peter saith, 2.2.4. If God spared not the Angels when they sinned, but cast them bound in chaines into hell, assuredly he knoweth how to reserue the vnrighteous against the day of iudgement to be pu∣nished.

3. That we might be so much the more watchfull, and stand v∣pon our guard: and therefore should fight euen as it were for life and death with our spirituall weapons, but especially with conti∣nuall prayers vnto Christ, against so many enemies and spirituall wickednesses, and that we should put on the whole armor of God, that is, that complete spirituall armour which the Apostle prescri∣beth, Eph. 6.11.13. and 1. Pet. 5.9.

What comfort haue we in that battell?

That we haue Christ not onely a conqueror and triumpher ouer the powers of hella 1.59, and our captaine, but also our defender: vnder whose standard if we fight couragiously we shal get the victorie, ac∣cording to that promise Gene. 3.15. concerning Christ, that he should breake the Serpents head. And Rom. 16.20. The God of peace shall shortly tread downe Satan vnder your feet: and Ioh. 16.11. The Prince of this world is iudged alreadie: and that comfort Ioh. 16.33. Be of good comfort, I haue ouercome the world: as also that we haue the good Angels our keepers and defenders against the wicked, being of greater power then they.

What things be against this doctrine?

1. The error of the Sadduces, which affirmed, that the wicked spirits were not indeed substances, but euill affections, and wicked thoughts which our owne flesh doth suggest vnto vs.

2. The heresie of the Manichees and Priscillianists, who affir∣med, that the diuels were created such as they are now.

3. Origens error, who thought that the diuels should one day returne to the Lord and be saued: cleane contrarie to the sentence of Christ who saith, that the diuels shall go into euerlasting fire, Mat. 25.41. all which are confuted by those things which haue bene spo∣ken before.

Notes

• a 1.1

  Genes. 3.1. Ioh. 8.44. 1. Pet. 5.8. Iude 6. Reu. 12.9.
• b 1.2

  1. Kin. 22.21 Mat. 8.16. Luke 10.20.
• c 1.3

  1. Cor. 6.3. 2. Pet. 2.4. & Iude 6.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.5

  Deut. 22.17. Leuit. 17.7. 1. Cor. 10.20.
• e 1.6

  1. Tim. 4.1.6.
• f 1.7

  Luke 8.2.
• g 1.8

  Mat. 10.1. Zach. 13.2.
• h 1.9

  1. Kin. 22.22 Ioh. 8.44.
• i 1.10

  Hos. 4.12.
• k 1.11

  Esa. 19.14.
• l 1.12

  2. Cor. 6.15.
• m 1.13

  Math. 6.13. & 13.19.
• n 1.14

  Ioh. 8.44.
• o 1.15

  Gen. 3.1.4.5 Job 1.9.11. & 2.3.
• p 1.16

  Math. 4.10.
• q 1.17

  1. King. 5.4. 1. Pet. 5.8.
• r 1.18

  Marke 1.13 Act. 5.3.
• s 1.19

  Acts 16.16.
• t 1.20

  Luke 10.19.
• u 1.21

  Reuel. 9.11.
• x 1.22

  Reu. 12.8.9.
• y 1.23

  2. Kings 1.2. Math. 12.24.
• z 1.24

  Mat. 12.29.
• a 1.25

  Iohn 12.31.
• b 1.26

  2. Corin. 4.4,
• c 1.27

  Ephes. 2.2. Ephes. 6.12. Col. 2.15.
• a 1.28

  Math. 12.31. 1. Iohn 5.16.
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.30

  2. Pet. 2.4. Jud. 6.
• b 1.31

  Heb. 6 4. & 10.26. & 1. Ioh. 3.8.
• c 1.32

  Eph. 6.12.
• a 1.33

  Mat. 8.21. Act. 16.17. & 19.
• b 1.34

  Jam. 2.19.
• c 1.35

  Mark. 1.34. Act. 16.18.
• a 1.36

  Numb. 23.5. & 24 2.
• b 1.37

  Psal. 27.1.
• c 1.38

  Mat. 12.29.
• d 1.39

  1. Pet. 5.8.
• e 1.40

  Eph. 6.12.
• f 1.41

  Exod. 8.18.19. & 1. King. 22.20.21. Iob. 1.12. & 2.6. Mat. 8.31. Luk. 8.31. Eph. 2.2. 2. Tim. 2.26. Reu. 20.7
• g 1.42

  Job 1.12.19
• a 1.43

  1. Sam. 28.12
• b 1.44

  Luk. 22.3.
• c 1.45

  Mat. 8.16.32. & 12.28. & 17.15.18.
• a 1.46

  2. Sam. 11.2.
• b 1.47

  1. Thess. 2.8.
• c 1.48

  Exod. 7.12. & 8.7.
• d 1.49

  Deut. 13.12. & 2. Thess. 2.9.
• e 1.50

  Psal. 72.18. & 136.4.
• a 1.51

  Math. 4.9.
• b 1.52

  2. Thes. 2 4.
• c 1.53

  Ioh. 8.44. Heb. 2.14.
• d 1.54

  Eph. 2.2. 2. Thes. 2.9.
• e 1.55

  Mat. 4.6.
• f 1.56

  Mat. 13.25.
• g 1.57

  1. Sam. 28.12.
• a 1.58

  2. Cor. 12.7
• a 1.59

  Col. 2.15: