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 apprises 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; (v) 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 gives 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

(v) John viii. 44.

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." (x) And Paul, mentioning the elect angels, (y) 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. (z) 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. (a) For this reason he is also called the "evil spirit from the Lord," who tormented Saul, (b) 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." (c) According to these particular examples, Paul declares generally, that the blinding of unbelievers is the work of God, (d) whereas he has 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

(x) 2 Peter ii. 4. Jude, ver. 6.
(a) 1 Kings xxii. 20, &c.
(c) Psalm lxxviii. 49.

(y) 1 Tim. v. 21. (2) Job i. 6 ii. 1. (b) 1 Sam. xvi. 14. xviii. 10.

(d) 2 Thess. ii. 9, 11.

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, tyrannise 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." (e) "Your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: whom resist steadfast in the faith." (ƒ) 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." (g) This exercise then is common to all the children of God. But as the promise respecting the breaking of the head of Satan (h) 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; (i) nor is it without

(e) Ephes, iv. 27.
(4) Gen. iii, 15.

(f) 1 Peter v. 8.

(g) 2 Cor. xii. 7. () 2 Sam. xxiv. 1. 1 Chron. xxi. 1.

reason that Paul admits a hope of pardon even for those who may have been entangled in the snares of the devil. (4) Therefore the same Apostle shews, 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." () In our Head this victory indeed has always been complete, because the prince of this world had nothing in him; (m) 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 fall from heaven." (n) 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. (•) 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 permitteth not Satan to exercise any power over the souls of the faithful, but abandons to his government only the impious and unbelieving, whom he deigns 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. (p) He is said also to blind all who believe not the Gospel, (9) and to work in the children of disobedience; (†) and this justly, for all the impious are vessels of wrath. (s) 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

(4) 2 Tim. ii. 26.
(n) Luke x. 18.
(g) 2 Cor. iv. 4.

(7) Rom. xvi. 20.
(0) Luke xi. 21.

(r) Eph. ii. 2.

(m) John xiv. 30.
(p) John xii. 31.
(s) Romans ix. 22.

devil; (t) because, as the faithful are known to be the children of God from their bearing his image, (v) 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 (w) 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, (x) 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 sinneth from the beginning. Likewise when Jude introduces Michael the archangel contending with the devil, (y) 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. (z) 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?" (a) Also, "Depart, ye cursed, into everlasting fire, prepared for the devil and his angels." (b) 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. (c) How unmeaning were these expressions, that the

(t) John viii. 44.
(x) John viii. 44. 1
(2) Job i. 6. ii. 1.
(c) 2 Peter ii. 4.

(v) 1 John iii. 10. John iii. 10.

(a) Matt. viii. 29.

(w) Matt. xii. 43. Jude 6.
(y) Jude 9.

(b) Matt. xxv. 41.