Jean Calvin - 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. 349 349 Job i. 6; ii. 1. 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. 350 350 1 Kings xxii. 20, &c. For this reason he is also called the “evil spirit from the Lord,” who tormented Saul, 351 351 1 Sam. xvi. 14; xviii. 10. 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.” 352 352 Psalm lxxviii. 49. According to these particular examples, Paul declares generally, that the blinding of unbelievers is the work of God, 353 353 2 Thess. ii. 9, 11. 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.” 354 354 Ephes. iv. 27. “Your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour; whom resist, steadfast in the faith.” 355 355 1 Peter v. 8. 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.” 356 356 2 Cor. xii. 7. This exercise, then, is common to all the children of God. But, as the promise respecting the breaking of the head of Satan 357 357 Gen. iii. 15. 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; 358 358 2 Sam. xxiv. 1. 1 Chron. xxi. 1. 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. 359 359 2 Tim. ii. 26. 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.” 360 360 Rom. xvi. 20. In our Head this victory, indeed, has always been complete, because the prince of this world had nothing in him: 361 361 John xiv. 30. 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.” 362 362 Luke x. 18. 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. 363 363 Luke xi. 21. 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. 364 364 John xii. 31. He is said also to blind all who believe not the Gospel, 365 365 2 Cor. iv. 4. and to work in the children of disobedience; 366 366 Eph. ii. 2. and this justly, for all the impious are vessels of wrath. 367 367 Rom. ix. 22. 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; 368 368 John viii. 44. because, as the faithful are known to be the children of God from their bearing his image, 369 369 1 John iii. 10. 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, 370 370 Matt. xii. 43. Jude 6. 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, 371 371 John viii. 44. 1 John iii. 10. 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, 372 372 Jude 9. 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. 373 373 Job i. 6; ii. 1. 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?” 374 374 Matt. viii. 29. Also, “Depart, ye cursed, into everlasting fire, prepared for the devil and his angels.” 375 375 Matt. xxv. 41. 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. 376 376 2 Peter ii. 4. 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.