Institutes of the Christian Religion (Vol. 1 of 2). Jean Calvin
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
Gen. xxviii. 12.
John i. 51.
Gen. xxiv. 7, 12, 27, 52.
2 Cor. iv. 4. John xii. 31.
Matt. xii. 29. Luke xi. 21.
Ephes. ii. 2.
1 Peter v. 8, 9.
Ephes. vi. 12, &c.
Mark xvi. 9.
Matt. xii. 43-45.
Luke viii. 30.
Matt. xxv. 41.
Matt. xiii. 25, 28.
John viii. 44.
John viii. 44.