Institutes of the Christian Religion (Vol. 1 of 2)

XVII. The discord and contention, which we say Satan maintains against God, ought to be understood in a manner consistent with a firm persuasion, that he can do nothing without God's will and consent. For we read in the history of Job, that he presented himself before God to receive his commands, and dared not to undertake any enterprise without having obtained his permission.349 Thus, also, when Ahab was to be deceived, he undertook to be a lying spirit in the mouth of all the prophets; and, being commissioned by God, he performed it.350 For this reason he is also called the “evil spirit from the Lord,” who tormented Saul,351 because he was employed as a scourge to punish the sins of that impious monarch. And elsewhere it is recorded, that the plagues were inflicted on the Egyptians by the “evil angels.”352 According to these particular examples, Paul declares generally, that the blinding of unbelievers is the work of God,353 whereas he had before called it the operation of Satan. It appears, then, that Satan is subject to the power of God, and so governed by his control, that he is compelled to render obedience to him. Now, when we say that Satan resists God, and that his works are contrary to the works of God, we at the same time assert that this repugnance and contention depend on the Divine permission. I speak now, not of the will or the endeavour, but only of the effect. For the devil, being naturally wicked, has not the least inclination towards obedience to the Divine will, but is wholly bent on insolence and rebellion. It therefore arises from himself and his wickedness, that he opposes God with all his desires and purposes. This depravity stimulates him to attempt those things which he thinks the most opposed to God. But since God holds him tied and bound with the bridle of his power, he executes only those things which are divinely permitted; and thus, whether he will or not, he obeys his Creator, being constrained to fulfil any service to which he impels him.

XVIII. While God directs the courses of unclean spirits hither and thither at his pleasure, he regulates this government in such a manner, that they exercise the faithful with fighting, attack them in ambuscades, harass them with incursions, push them in battles, and frequently fatigue them, throw them into confusion, terrify them, and sometimes wound them, yet never conquer or overwhelm them; but subdue and lead captive the impious, tyrannize over their souls and bodies, and abuse them like slaves by employing them in the perpetration of every enormity. The faithful, in consequence of being harassed by such enemies, are addressed with the following, and other similar exhortations: “Give not place to the devil.”354 “Your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour; whom resist, steadfast in the faith.”355 Paul confesses that he himself was not free from this kind of warfare, when he declares that, as a remedy to subdue pride, “the messenger of Satan was given to him to buffet him.”356 This exercise, then, is common to all the children of God. But, as the promise respecting the breaking of the head of Satan357 belongs to Christ and all his members in common, I therefore deny that the faithful can ever be conquered or overwhelmed by him. They are frequently filled with consternation, but recover themselves again; they fall by the violence of his blows, but are raised up again; they are wounded, but not mortally; finally, they labour through their whole lives in such a manner, as at last to obtain the victory. This, however, is not to be restricted to each single action. For we know that, by the righteous vengeance of God, David was for a time delivered to Satan, that by his instigation he might number the people;358 nor is it without reason that Paul admits a hope of pardon even for those who may have been entangled in the snares of the devil.359 Therefore the same Apostle shows, in another place, that the promise before cited is begun in this life, where we must engage in the conflict; and that after the termination of the conflict it will be completed. “And the God of peace,” he says, “shall bruise Satan under your feet shortly.”360 In our Head this victory, indeed, has always been complete, because the prince of this world had nothing in him:361 in us, who are his members, it yet appears only in part, but will be completed when we shall have put off our flesh, which makes us still subject to infirmities, and shall be full of the power of the Holy Spirit. In this manner, when the kingdom of Christ is erected, Satan and his power must fall; as the Lord himself says, “I beheld Satan as lightning falling from heaven.”362 For by this answer he confirms what the Apostles had reported concerning the power of his preaching. Again: “When a strong man armed keepeth his palace, his goods are in peace; but when a stronger than he shall come upon him and overcome him,” &c.363 And to this end Christ by his death overcame Satan, who had the power of death, and triumphed over all his forces, that they might not be able to hurt the Church; for otherwise it would be in hourly danger of destruction. For such is our imbecility, and such the strength of his fury, how could we stand even for a moment against his various and unceasing attacks, without being supported by the victory of our Captain? Therefore God permits not Satan to exercise any power over the souls of the faithful, but abandons to his government only the impious and unbelieving, whom he designs not to number among his own flock. For he is said to have the undisturbed possession of this world, till he is expelled by Christ.364 He is said also to blind all who believe not the Gospel,365 and to work in the children of disobedience;366 and this justly, for all the impious are vessels of wrath.367 To whom, therefore, should they be subjected, but to the minister of the Divine vengeance? Finally, they are said to be of their father the devil;368 because, as the faithful are known to be the children of God from their bearing his image,369 so the impious, from the image of Satan into which they have degenerated, are properly considered as his children.

XIX. But as we have already confuted that nugatory philosophy concerning the holy angels, which teaches that they are nothing but inspirations, or good motions, excited by God in the minds of men, so in this place we must refute those who pretend that devils are nothing but evil affections or perturbations, which our flesh obtrudes on our minds. But this may be easily done, and that because the testimonies of Scripture on this subject are numerous and clear. First, when they are called unclean spirits and apostate angels,370 who have degenerated from their original condition, the very names sufficiently express, not mental emotions or affections, but rather in reality what are called minds, or spirits endued with perception and intelligence. Likewise, when the children of God are compared with the children of the devil, both by Christ and by John,371 would not the comparison be absurd, if nothing were intended by the word devil but evil inspirations? And John adds something still plainer, that the devil sins from the beginning. Likewise, when Jude introduces Michael the archangel contending with the devil,372 he certainly opposes to the good angel an evil and rebellious one; to which agrees what is recorded in the history of Job, that Satan appeared with the holy angels before God.373 But the clearest of all are those passages, which mention the punishment which they begin to feel from the judgment of God, and are to feel much more at the resurrection: “Thou Son of God, art thou come hither to torment us before the time?”374 Also, “Depart, ye cursed, into everlasting fire, prepared for the devil and his angels.”375 Again, “If God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment,” &c.376 How unmeaning were these expressions, that the devils are appointed to eternal judgment; that fire is prepared for them; that they are now tormented and vexed by the glory of Christ, if there were no devils at all! But since this point is not a subject of dispute with those who give credit to the word of the Lord, but with those vain speculators who are pleased with nothing but novelty, little good can be effected by testimonies of Scripture. I consider myself as having done what I intended, which was to fortify the pious mind against such a species of errors, with which restless men disturb themselves and others that are more simple. But it was requisite to touch on it, lest any persons involved in that error, under a supposition that they have no adversary, should become more slothful and incautious to resist him.

XX. Yet let us not disdain to receive a pious delight from the works of God, which every where present themselves to view in this very beautiful theatre of the world. For this, as I have elsewhere observed, though not the principal, is yet, in the order of nature, the first lesson of faith, to remember that, whithersoever we turn our eyes, all the things which we behold are the works of God; and at the same time to consider, with pious meditation, for what end God created them. Therefore to apprehend, by a true faith, what it is for our benefit to know concerning God, we must first of all understand the history of the creation of the world, as it is briefly related by Moses, and afterwards more copiously illustrated by holy men, particularly by Basil and Ambrose. Thence we shall learn that God, by the power of his Word and Spirit, created out of nothing the heaven and the earth; that from them he produced all things, animate and inanimate; distinguished by an admirable gradation the innumerable variety of things; to every species gave its proper nature, assigned its offices, and appointed its places and stations; and since all things are subject to corruption, has, nevertheless, provided for the preservation of every species till the last day; that he therefore nourishes some by methods concealed from us, from time to time infusing, as it were, new vigour into them; that on some he has conferred the power of propagation, in order that the whole species may not be extinct at their death; that he has thus wonderfully adorned heaven and earth with the utmost possible abundance, variety, and beauty, like a large and splendid mansion, most exquisitely and copiously furnished; lastly, that, by creating man, and distinguishing him with such splendid beauty, and with such numerous and great privileges, he has exhibited in him a most excellent specimen of all his works. But since it is not my design to treat at large of the creation of the world, let it suffice to have again dropped these few hints by the way. For it is better, as I have just advised the reader, to seek for fuller information on this subject from Moses, and others who have faithfully and diligently recorded the history of the world.

XXI. It is useless to enter into a prolix disputation respecting the right tendency and legitimate design of a consideration of the works of God, since this question has been, in a great measure, determined in another place, and, as much as concerns our present purpose, may be despatched in few words. Indeed, if we wished to explain how the inestimable wisdom, power, justice, and goodness, of God are manifested in the formation of the world, no splendour or ornament of diction will equal the magnitude of so great a subject. And it is undoubtedly the will of the Lord, that we should be continually employed in this holy meditation; that, while we contemplate in all the creatures, as in so many mirrors, the infinite riches of his wisdom, justice, goodness, and power, we might not only take a transient and cursory view of them, but might long dwell on the idea, seriously and faithfully revolve it in our minds, and frequently recall it to our memory. But, this being a didactic treatise, we must omit those topics which require long declamations. To be brief, therefore, let the readers know, that they have then truly apprehended by faith what is meant by God being the Creator of heaven and earth, if they, in the first place, follow this universal rule, not to pass over, with ungrateful inattention or oblivion, those glorious perfections which God manifests in his creatures; and, secondly, learn to make such an application to themselves as thoroughly to affect their hearts. The first point is exemplified, when we consider how great must have been the Artist who disposed that multitude of stars, which adorn the heaven, in such a regular order, that it is impossible to imagine any thing more beautiful to behold; who fixed some in their stations, so that they cannot be moved; who granted to others a freer course, but so that they never travel beyond their appointed limits; who so regulates the motions of all, that they measure days and nights, months, years, and seasons of the year; and also reduces the inequality of days, which we constantly witness, to such a medium that it occasions no confusion. So, also, when we observe his power in sustaining so great a mass, in governing the rapid revolutions of the celestial machine, and the like. For these few examples sufficiently declare, what it is to recognize the perfections of God in the creation of the world. Otherwise, were I desirous of pursuing the subject to its full extent, there would be no end; since there are as many miracles of Divine power, as many monuments of Divine goodness, as many proofs of Divine wisdom, as there are species of things in the world, and even as there are individual things, either great or small.

XXII. There remains the other point, which approaches more nearly to faith; that, while we observe how God has appointed all things for our benefit and safety, and at the same time perceive his power and grace in ourselves, and the great benefits which he has conferred on us, we may thence excite ourselves to confide in him, to invoke him, to praise him, and to love him. Now, as I have just before suggested, God himself has demonstrated, by the very order of creation, that he made all things for the sake of man. For it was not without reason that he distributed the making of the world into six days; though it would have been no more difficult for him to complete the whole work, in all its parts, at once, in a single moment, than to arrive at its completion by such progressive advances. But in this he has been pleased to display his providence and paternal solicitude towards us, since, before he would make man, he prepared every thing which he foresaw would be useful or beneficial to him. How great would be, now, the ingratitude to doubt whether we are regarded by this best of fathers, whom we perceive to have been solicitous on our account before we existed! How impious would it be to tremble with diffidence, lest at any time his benignity should desert us in our necessities, which we see was displayed in the greatest affluence of all blessings provided for us while we were yet unborn! Besides, we are told by Moses,377 that his liberality has subjected to us all that is contained in the whole world. He certainly has not made this declaration in order to tantalize us with the empty name of such a donation. Therefore we never shall be destitute of any thing which will conduce to our welfare. Finally, to conclude, whenever we call God the Creator of heaven and earth, let us at the same time reflect, that the dispensation of all those things which he has made is in his own power, and that we are his children, whom he has received into his charge and custody, to be supported and educated; so that we may expect every blessing from him alone, and cherish a certain hope that he will never suffer us to want those things which are necessary to our well-being, that our hope may depend on no other; that, whatever we need or desire, our prayers may be directed to him, and that, from whatever quarter we receive any advantage, we may acknowledge it to be his benefit, and confess it with thanksgiving; that, being allured with such great sweetness of goodness and beneficence, we may study to love and worship him with all our hearts.