Читать книгу Institutes of the Christian Religion (Vol. 1 of 2) - Calvin Jean, Jean Calvin - Страница 20

Although Isaiah290 brings a just accusation of stupidity against the worshippers of fictitious deities, for not having learned, from the foundations of the earth, and the circuit of the heavens, who was the true God, yet such is the slowness and dulness of our minds, as to induce a necessity for a more express exhibition of the true God, lest the faithful should decline to the fictions of the heathen. For, since the most tolerable description given by the philosophers, that God is the soul of the world, is utterly vain and worthless, we require a more familiar knowledge of him, to prevent us from wavering in perpetual uncertainty. Therefore he hath been pleased to give us a history of the creation, on which the faith of the Church might rest, without seeking after any other God than him whom Moses has represented as the former and builder of the world. The first thing specified in this history is the time, that by a continued series of years the faithful might arrive at the first original of the human race, and of all things. This knowledge is eminently useful, not only to contradict the monstrous fables formerly received in Egypt and other countries, but also to give us clearer views of the eternity of God, and to fill us with greater admiration of it. Nor ought we to be moved with that profane sneer, that it is marvellous that God did not form the design of creating heaven and earth at an earlier period, but suffered an immeasurable duration to pass away unemployed, since he could have made them many thousands of ages before; whereas the continuance of the world, now advancing to its last end, has not yet reached six thousand years. For the reason why God deferred it so long, it would be neither lawful nor expedient to inquire; because, if the human mind strive to penetrate it, it will fail a hundred times in the attempt; nor, indeed, could there be any utility in the knowledge of that which God himself, in order to prove the modesty of our faith, has purposely concealed. Great shrewdness was discovered by a certain pious old man, who, when some scoffer ludicrously inquired what God had been doing before the creation of the world, replied that he had been making hell for over curious men. This admonition, no less grave than severe, should repress the wantonness which stimulates many, and impels them to perverse and injurious speculations. Lastly, let us remember that God, who is invisible, and whose wisdom, power, and justice, are incomprehensible, has placed before us the history of Moses, as a mirror which exhibits his lively image. For as eyes, either dim through age, or dull through any disease, see nothing distinctly without the assistance of spectacles, so, in our inquiries after God, such is our imbecility, without the guidance of the Scripture we immediately lose our way. But those who indulge their presumption, since they are now admonished in vain, will perceive too late, by their horrible destruction, how much better it would have been to look up to the secret counsels of God with reverential awe, than to disgorge their blasphemies to darken the heaven. Augustine justly complains, that it is an offence against God, to inquire for any cause of things, higher than his will. He elsewhere prudently cautions us, that it is as absurd to dispute concerning an infinite duration of time, as concerning an infinite extent of place. However extensive the circuit of the heavens, yet certainly it has some dimensions. Now, if any one should expostulate with God, that the vacuity of space is a hundred times larger, would not such arrogance be detested by all pious persons? The same madness is chargeable on those who censure the inaction of God, for not having, according to their wishes, created the world innumerable ages before. To gratify their inordinate curiosity, they desire to pass beyond the limits of the world; as though, in the very ample circumference of heaven and earth, we were not surrounded by numerous objects capable of absorbing all our senses in their inestimable splendour; as though, in the course of six thousand years, God had not given us lessons sufficient to exercise our minds in assiduous meditation on them. Then let us cheerfully remain within these barriers with which God has been pleased to circumscribe us, and as it were to confine our minds, that they might not be wandering in the boundless regions of uncertain conjecture.

II. To the same purpose is the narration of Moses, that the work of God was completed, not in one moment, but in six days. For by this circumstance also we are called away from all false deities to the only true God, who distributed his work into six days, that it might not be tedious to us to occupy the whole of life in the consideration of it. For though, whithersoever we turn our eyes, they are constrained to behold the works of God, yet we see how transient our attention is, and, if we are touched with any pious reflections, how soon they leave us again. Here, also, human reason murmurs, as though such progressive works were inconsistent with the power of Deity; till, subdued to the obedience of faith, it learns to observe that rest, to which the sanctification of the seventh day invites us. Now, in the order of those things, we must diligently consider the paternal love of God towards the human race, in not creating Adam before he had enriched the earth with an abundant supply of every thing conducive to his happiness. For had he placed him in the earth while it remained barren and vacant, had he given him life before there was any light, he would have appeared not very attentive to his benefit. Now, when he has regulated the motions of the sun and the stars for the service of man, replenished the earth, the air, and the waters, with living creatures, and caused the earth to produce an abundance of all kinds of fruits sufficient for sustenance, he acts the part of a provident and sedulous father of a family, and displays his wonderful goodness towards us. If the reader will more attentively consider with himself these things, which I only hint at as I proceed, he will be convinced that Moses was an authentic witness and herald of the one God, the Creator of the world. I pass over what I have already stated, that he not only speaks of the mere essence of God, but also exhibits to us his eternal Wisdom and his Spirit, in order that we may not dream of any other God except him who will be known in that express image.

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 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 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 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.

VI. But the Scripture principally insists on what might conduce most to our consolation, and the confirmation of our faith – that the angels are the dispensers and administrators of the Divine beneficence towards us; and therefore it informs us, that they guard our safety, undertake our defence, direct our ways, and exercise a constant solicitude that no evil befall us. The declarations are universal, belonging primarily to Christ the head of the Church, and then to all the faithful: “He shall give his angels charge over thee, to keep thee in all thy ways. They shall bear thee up in their hands, lest thou dash thy foot against a stone.”299 Again, “The angel of the Lord encampeth round about them that fear him, and delivereth them.”300 In these passages God shows that he delegates to his angels the protection of those whom he has undertaken to preserve. Accordingly, the angel of the Lord consoles the fugitive Hagar, and commands her to be reconciled to her mistress.301 Abraham promises his servant that an angel should be the guide of his journey.302 Jacob, in his benediction of Ephraim and Manasseh, prays that the angel of the Lord, by whom he had been redeemed from all evil, would cause them to prosper.303 Thus an angel was appointed to protect the camp of the Israelites;304 and whenever it pleased God to deliver them from the hands of their enemies, he raised up avengers by the ministry of angels.305 And finally, to supersede the necessity of adducing more examples, angels ministered to Christ and attended him in all his difficulties; they announced his resurrection to the women, and his glorious advent to the disciples.306 And thus, in the discharge of their office as our protectors, they contend against the devil and all our enemies, and execute the vengeance of God on those who molest us; as we read that an angel of God, to deliver Jerusalem from a siege, slew a hundred and eighty-five thousand men in the camp of the king of Assyria in one night.307

VII. But whether each of the faithful has a particular angel assigned him for his defence, I cannot venture certainly to affirm. When Daniel introduces the angel of the Persians and the angel of the Greeks,308 he clearly signifies that certain angels are appointed to preside over kingdoms and provinces. Christ also, when he says that the angels of children always behold the face of the Father,309 suggests, that there are certain angels who are charged with their safety. But I know not whether this justifies the conclusion, that every one of them has his particular guardian angel. Of this, indeed, we may be certain, that not one angel only has the care of every one of us, but that they all with one consent watch for our salvation. For it is said of all the angels together, that they rejoice more over one sinner turned to repentance, than over ninety and nine just persons who have persevered in their righteousness.310 Of more than one angel it is said, that they carried the soul of Lazarus into the bosom of Abraham.311 Nor is it in vain that Elisha shows his servant so many fiery chariots, which were peculiarly assigned to him for his protection.312 There is one place which seems clearer than the rest in confirmation of this point. For when Peter, on his liberation from prison, knocked at the door of the house in which the brethren were assembled, as they could not suppose it to be Peter himself, they said it was his angel.313 This conclusion seems to have arisen in their minds from the common opinion that each of the faithful has his guardian angel assigned him. But here it may also be replied, that nothing prevents this being understood of any one of the angels, to whom the Lord might have committed the care of Peter on that occasion, and who yet might not be his perpetual guardian; as it is vulgarly imagined that every person has two angels, a good one and a bad one, according to the heathen notion of different genii. But it is not worth while anxiously to investigate what it little concerns us to know. For if any one be not satisfied with this, that all the orders of the celestial army watch for his safety, I see not what advantage he can derive from knowing that he has one particular angel given him for his guardian. But those who restrict to one angel the care which God exercises over every one of us, do a great injury to themselves, and to all the members of the Church; as though those auxiliaries had been promised in vain, who, by surrounding and defending us on all sides, contribute to increase our courage in the conflict.

VIII. Let those, who venture to determine concerning the multitude and orders of the angels, examine on what foundation their opinions rest. Michael, I confess, is called in Daniel “the great prince,” and in Jude “the archangel.”314 And Paul informs us that it will be an archangel, who, with the sound of a trumpet, shall summon men to judgment.315 But who, from these passages, can determine the degrees of honour among the angels, distinguish the individuals by their respective titles, and assign to every one his place and station? For the two names which are found in the Scripture, Michael and Gabriel, and the third, if you wish to add it from the history of Tobias,316 may appear, from their significations, to be given to angels on account of our infirmity; though I would rather leave this undetermined. With respect to their numbers, we hear, from the mouth of Christ, of many legions;317 from Daniel, of many myriads:318 the servant of Elisha saw many chariots; and their being said to encamp round about them that fear God,319 is expressive of a great multitude. It is certain that spirits have no form; and yet the Scripture, on account of the slender capacity of our minds, under the names of cherubim and seraphim, represents angels to us as having wings, to prevent our doubting that they will always attend, with incredible celerity, to afford us assistance as soon as our cases require it; as though the lightning darted from heaven were to fly to us with its accustomed velocity. All further inquiries on both these points, we should consider as belonging to that class of mysteries, the full revelation of which is deferred to the last day. Wherefore let us remember that we ought to avoid too much curiosity of research, and presumption of language.

IX. But this, which is called in question by some restless men, must be received as a certain truth, that angels are ministering spirits, whose service God uses for the protection of his people, and by whom he dispenses his benefits among mankind, and executes his other works. It was the opinion of the ancient Sadducees, indeed, that the term angels signified nothing but the motions which God inspires into men, or those specimens which he gives of his power. But this foolish notion is repugnant to so many testimonies of Scripture, that it is surprising how such gross ignorance could have been tolerated among that people. For, to omit the places before cited, where mention is made of thousands and legions of angels; where joy is attributed to them; where they are said to sustain the faithful in their hands, to carry their souls into rest, to behold the face of the Father,320 and the like, – there are others which most clearly evince, that they are spirits possessing an actual existence and their own peculiar nature. For the declarations of Stephen and Paul, – that the law was given by the hand of angels,321 and of Christ, that the elect, after the resurrection, shall be like angels; that the day of judgment is not known even to the angels; that he then will come with his holy angels,322– however tortured, must necessarily be thus understood. Likewise, when Paul charges Timothy, before Christ and the elect angels, to keep his precepts,323 he intends, not unsubstantial qualities or inspirations, but real spirits. Nor otherwise is there any meaning in what we read in the Epistle to the Hebrews, that Christ is made more excellent than the angels, that the world is not subject to them, that Christ assumed not their nature, but the nature of man,324 unless we understand that there are happy spirits, to whom these comparisons may apply. And the author of the same epistle explains himself, where he places angels and the souls of the faithful together in the kingdom of God.325 Besides, we have already quoted, that the angels of children always behold the face of God; that we are always defended by their protection; that they rejoice for our safety; that they admire the manifold grace of God in the church;326 and are subject to Christ as their head.327 The same truth is proved by their having so often appeared to the patriarchs in the form of men, conversed with them, and been entertained by them. And Christ himself, on account of the preëminence which he obtains in the capacity of Mediator, is called an angel.328 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,329 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.”330

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 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 has 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 shows 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,331 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 diffidence, our hope in God may be more firmly established. For the Lord has 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 Jacob332 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.”333 Therefore the servant of Abraham, having been commended to the care of an angel,334 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 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,335 the strong man armed,336 the prince of the power of the air,337 a roaring lion,338 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,”339 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 demons, by whom she was possessed;340 and Christ declares it to be a common case, that, if you leave the place open for the re-entrance of a demon who has once been ejected, he associates with himself seven spirits more wicked still, and returns to his vacant possession.341 Indeed, one man is said to have been possessed by a whole legion.342 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.”343

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 irreconcilable 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.344 In short, the testimony of Christ concerning him, that he was a murderer and a liar from the beginning,345 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 animosities, and kindles contentions and wars; – and all for the purpose of subverting the kingdom of God, and plunging mankind with himself into eternal destruction. Whence it is evident, that he is naturally depraved, vicious, malignant, and mischievous. For there must be extreme depravity in that mind which is bent on opposing the glory of God and the salvation of men. And this is suggested by John in his Epistle, when he says, that “he sinneth from the beginning.” For he intends, that he is the author, conductor, and principal contriver of all wickedness and iniquity.

XVI. But since the devil was created by God, we must remark, that this wickedness which we attribute to his nature is not from creation, but from corruption. For whatever evil quality he has, he has acquired by his defection and fall. And of this the Scripture apprizes us; lest, believing him to have come from God, just as he now is, we should ascribe to God himself that which is in direct opposition to him. For this reason Christ declares, that Satan, “when he speaketh a lie, speaketh of his own;”346 and adds the reason – “because he abode not in the truth.” When he says that he abode not in the truth, he certainly implies that he had once been in it; and when he calls him the father of a lie, he precludes his imputing to God the depravity of his nature, which originated wholly from himself. Though these things are delivered in a brief and rather obscure manner, yet they are abundantly sufficient to vindicate the majesty of God from every calumny. And what does it concern us to know, respecting devils, either more particulars, or for any other purpose? Some persons are displeased that the Scripture does not give us, in various places, a distinct and detailed account of their fall, with its cause, manner, time, and nature. But, these things being nothing to us, it was better for them, if not to be passed over in total silence, yet certainly to be touched on but lightly; because it would ill comport with the dignity of the Holy Spirit to feed curiosity with vain and unprofitable histories; and we perceive it to have been the design of the Lord, to deliver nothing in his sacred oracles, which we might not learn to our edification. That we ourselves, therefore, may not dwell upon unprofitable subjects, let us be content with this concise information respecting the nature of devils; that at their creation they were originally angels of God, but by degenerating have ruined themselves, and become the instruments of perdition to others. This being useful to be known, it is clearly stated by Peter and Jude. “God,” say they, “spared not the angels that sinned, and kept not their first estate, but left their own habitation.”347 And Paul, mentioning the elect angels,348 without doubt tacitly implies that there are reprobate ones.

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.