(Calvin, Institutes on the Christian Religion 1, part 5)
Institutes
of
the Christian Religion
Book First: Of the Knowledge of God the Creator
Argument
The First Book treats of the knowledge of God the Creator. But
as it is in the creation of man that the divine perfections are best
displayed, so man also is made the subject of discourse. Thus the
whole book divides itself into two principal heads - the former
relating to the knowledge of God, and the latter to the knowledge of
man. In the first chapter, these are considered jointly; and in each
of the following chapters, separately: occasionally, however,
intermingled with other matters which refer to one or other of the
heads; e.g., the discussions concerning Scripture and images,
falling under the former head, and the other three concerning the
creation of the world, the holy angels and devils, falling under the
latter. The last point discussed, viz., the method of the divine
government, relates to both.
With regard to the former head, viz., the knowledge of God, it
is shown, in the first place, what the kind of knowledge is which
God requires, Chap. 2. And, in the second place, (Chap. 3-9,) where
this knowledge must be sought, namely, not in man; because, although
naturally implanted in the human mind, it is stifled, partly by
ignorance, partly by evil intent, Chap. 3 and 4; not in the frame of
the world: because, although it shines most clearly there, we are so
stupid that these manifestations, however perspicuous, pass away
without any beneficial result, Chap. 5; but in Scripture, (Chap. 6,)
which is treated of, Chap. 7-9. In the third place, it is shown what
the character of God is, Chap. 10. In the fourth place, how impious
it is to give a visible form to God, (here images, the worship of
them, and its origin, are considered,) Chap. 11. In the fifth place,
it is shown that God is to be solely and wholly worshipped, Chap.
12. Lastly, Chap. 13 treats of the unity of the divine essence, and
the distinction of three persons.
With regard to the latter head, viz., the knowledge of man,
first, Chap. 14 treats of the creation of the world, and of good and
bad angels (these all having reference to man.) And then Chap. 15,
taking up the subject of man himself, examines his nature and his
powers.
The better to illustrate the nature both of God and man, the
three remaining Chapters, viz., 16-18, proceed to treat of the
general government of the world, and particularly of human actions,
in opposition to fortune and fate, explaining both the doctrine and
its use. In conclusion, it is shown, that though God employs the
instrumentality of the wicked, he is pure from sin and from taint of
every kind.
Institutes
of
the Christian Religion
Book First
Of the Knowledge of God the Creator
Chapter 1.
1. The knowledge of God and of ourselves mutually connected. -
Nature of the connection.
Sections.
1. The sum of true wisdom, viz., the knowledge of God and of
ourselves. Effects of the latter.
2. Effects of the knowledge of God, in humbling our pride, unveiling
our hypocrisy, demonstrating the absolute perfections of God,
and our own utter helplessness.
3. Effects of the knowledge of God illustrated by the examples, 1.
of holy patriarchs; 2. of holy angels; 3. of the sun and moon.
1. Our wisdom, in so far as it ought to be deemed true and
solid Wisdom, consists almost entirely of two parts: the knowledge
of God and of ourselves. But as these are connected together by many
ties, it is not easy to determine which of the two precedes and
gives birth to the other. For, in the first place, no man can survey
himself without forthwith turning his thoughts towards the God in
whom he lives and moves; because it is perfectly obvious, that the
endowments which we possess cannot possibly be from ourselves; nay,
that our very being is nothing else than subsistence in God alone.
In the second place, those blessings which unceasingly distil to us
from heaven, are like streams conducting us to the fountain. Here,
again, the infinitude of good which resides in God becomes more
apparent from our poverty. In particular, the miserable ruin into
which the revolt of the first man has plunged us, compels us to turn
our eyes upwards; not only that while hungry and famishing we may
thence ask what we want, but being aroused by fear may learn
humility. For as there exists in man something like a world of
misery, and ever since we were stript of the divine attire our naked
shame discloses an immense series of disgraceful properties every
man, being stung by the consciousness of his own unhappiness, in
this way necessarily obtains at least some knowledge of God. Thus,
our feeling of ignorance, vanity, want, weakness, in short,
depravity and corruption, reminds us, (see Calvin on John 4: 10,)
that in the Lord, and none but He, dwell the true light of wisdom,
solid virtue, exuberant goodness. We are accordingly urged by our
own evil things to consider the good things of God; and, indeed, we
cannot aspire to Him in earnest until we have begun to be displeased
with ourselves. For what man is not disposed to rest in himself?
Who, in fact, does not thus rest, so long as he is unknown to
himself; that is, so long as he is contented with his own
endowments, and unconscious or unmindful of his misery? Every
person, therefore, on coming to the knowledge of himself, is not
only urged to seek God, but is also led as by the hand to find him.
2. On the other hand, it is evident that man never attains to a
true self-knowledge until he have previously contemplated the face
of God, and come down after such contemplation to look into himself.
For (such is our innate pride) we always seem to ourselves just, and
upright, and wise, and holy, until we are convinced, by clear
evidence, of our injustice, vileness, folly, and impurity.
Convinced, however, we are not, if we look to ourselves only, and
not to the Lord also - He being the only standard by the application
of which this conviction can be produced. For, since we are all
naturally prone to hypocrisy, any empty semblance of righteousness
is quite enough to satisfy us instead of righteousness itself. And
since nothing appears within us or around us that is not tainted
with very great impurity, so long as we keep our mind within the
confines of human pollution, anything which is in some small degree
less defiled delights us as if it were most pure just as an eye, to
which nothing but black had been previously presented, deems an
object of a whitish, or even of a brownish hue, to be perfectly
white. Nay, the bodily sense may furnish a still stronger
illustration of the extent to which we are deluded in estimating the
powers of the mind. If, at mid-day, we either look down to the
ground, or on the surrounding objects which lie open to our view, we
think ourselves endued with a very strong and piercing eyesight; but
when we look up to the sun, and gaze at it unveiled, the sight which
did excellently well for the earth is instantly so dazzled and
confounded by the refulgence, as to oblige us to confess that our
acuteness in discerning terrestrial objects is mere dimness when
applied to the sun. Thus too, it happens in estimating our spiritual
qualities. So long as we do not look beyond the earth, we are quite
pleased with our own righteousness, wisdom, and virtue; we address
ourselves in the most flattering terms, and seem only less than
demigods. But should we once begin to raise our thoughts to God, and
reflect what kind of Being he is, and how absolute the perfection of
that righteousness, and wisdom, and virtue, to which, as a standard,
we are bound to be conformed, what formerly delighted us by its
false show of righteousness will become polluted with the greatest
iniquity; what strangely imposed upon us under the name of wisdom
will disgust by its extreme folly; and what presented the appearance
of virtuous energy will be condemned as the most miserable
impotence. So far are those qualities in us, which seem most
perfect, from corresponding to the divine purity.
3. Hence that dread and amazement with which as Scripture
uniformly relates, holy men were struck and overwhelmed whenever
they beheld the presence of God. When we see those who previously
stood firm and secure so quaking with terror, that the fear of death
takes hold of them, nay, they are, in a manner, swallowed up and
annihilated, the inference to be drawn is that men are never duly
touched and impressed with a conviction of their insignificance,
until they have contrasted themselves with the majesty of God.
Frequent examples of this consternation occur both in the Book of
Judges and the Prophetical Writings; so much so, that it was a
common expression among the people of God, "We shall die, for we
have seen the Lord." Hence the Book of Job, also, in humbling men
under a conviction of their folly, feebleness, and pollution, always
derives its chief argument from descriptions of the Divine wisdom,
virtue, and purity. Nor without cause: for we see Abraham the
readier to acknowledge himself but dust and ashes the nearer he
approaches to behold the glory of the Lord, and Elijah unable to
wait with unveiled face for His approach; so dreadful is the sight.
And what can man do, man who is but rottenness and a worm, when even
the Cherubim themselves must veil their faces in very terror? To
this, undoubtedly, the Prophet Isaiah refers, when he says, (Isaiah
24: 23,) "The moon shall be confounded, and the sun ashamed, when
the Lord of Hosts shall reign;" i. e., when he shall exhibit his
refulgence, and give a nearer view of it, the brightest objects
will, in comparison, be covered with darkness.
But though the knowledge of God and the knowledge of ourselves
are bound together by a mutual tie, due arrangement requires that we
treat of the former in the first place, and then descend to the
latter.
Chapter 2.
2. What it is to know God,--Tendency of this knowledge.
Sections.
1. The knowledge of God the Creator defined. The substance of this
knowledge, and the use to be made of it.
2. Further illustration of the use, together with a necessary
reproof of vain curiosity, and refutation of the Epicureans.
The character of God as it appears to the pious mind,
contrasted with the absurd views of the Epicureans. Religion
defined.
1. By the knowledge of God, I understand that by which we not
only conceive that there is some God, but also apprehend what it is
for our interest, and conducive to his glory, what, in short, it is
befitting to know concerning him. For, properly speaking, we cannot
say that God is known where there is no religion or piety. I am not
now referring to that species of knowledge by which men, in
themselves lost and under curse, apprehend God as a Redeemer in
Christ the Mediator. I speak only of that simple and primitive
knowledge, to which the mere course of nature would have conducted
us, had Adam stood upright. For although no man will now, in the
present ruin of the human race, perceive God to be either a father,
or the author of salvation, or propitious in any respect, until
Christ interpose to make our peace; still it is one thing to
perceive that God our Maker supports us by his power, rules us by
his providence, fosters us by his goodness, and visits us with all
kinds of blessings, and another thing to embrace the grace of
reconciliation offered to us in Christ. Since, then, the Lord first
appears, as well in the creation of the world as in the general
doctrine of Scripture, simply as a Creator, and afterwards as a
Redeemer in Christ, - a twofold knowledge of him hence arises: of
these the former is now to be considered, the latter will afterwards
follow in its order. But although our mind cannot conceive of God,
without rendering some worship to him, it will not, however, be
sufficient simply to hold that he is the only being whom all ought
to worship and adore, unless we are also persuaded that he is the
fountain of all goodness, and that we must seek everything in him,
and in none but him. My meaning is: we must be persuaded not only
that as he once formed the world, so he sustains it by his boundless
power, governs it by his wisdom, preserves it by his goodness, in
particular, rules the human race with justice and judgement, bears
with them in mercy, shields them by his protection; but also that
not a particle of light, or wisdom, or justice, or power, or
rectitude, or genuine truth, will anywhere be found, which does not
flow from him, and of which he is not the cause; in this way we must
learn to expect and ask all things from him, and thankfully ascribe
to him whatever we receive. For this sense of the divine perfections
is the proper master to teach us piety, out of which religion
springs. By piety I mean that union of reverence and love to God
which the knowledge of his benefits inspires. For, until men feel
that they owe everything to God, that they are cherished by his
paternal care, and that he is the author of all their blessings, so
that nought is to be looked for away from him, they will never
submit to him in voluntary obedience; nay, unless they place their
entire happiness in him, they will never yield up their whole selves
to him in truth and sincerity.
3. Those, therefore, who, in considering this question, propose
to inquire what the essence of God is, only delude us with frigid
speculations, - it being much more our interest to know what kind of
being God is, and what things are agreeable to his nature. For, of
what use is it to join Epicures in acknowledging some God who has
cast off the care of the world, and only delights himself in ease?
What avails it, in short, to know a God with whom we have nothing to
do? The effect of our knowledge rather ought to be, first, to teach
us reverence and fear; and, secondly, to induce us, under its
guidance and teaching, to ask every good thing from him, and, when
it is received, ascribe it to him. For how can the idea of God enter
your mind without instantly giving rise to the thought, that since
you are his workmanship, you are bound, by the very law of creation,
to submit to his authority? - that your life is due to him? - that
whatever you do ought to have reference to him? If so, it
undoubtedly follows that your life is sadly corrupted, if it is not
framed in obedience to him, since his will ought to be the law of
our lives. On the other hand, your idea of his nature is not clear
unless you acknowledge him to be the origin and fountain of all
goodness. Hence would arise both confidence in him, and a desire of
cleaving to him, did not the depravity of the human mind lead it
away from the proper course of investigation.
For, first of all, the pious mind does not devise for itself
any kind of God, but looks alone to the one true God; nor does it
feign for him any character it pleases, but is contented to have him
in the character in which he manifests himself always guarding, with
the utmost diligences against transgressing his will, and wandering,
with daring presumptions from the right path. He by whom God is thus
known perceiving how he governs all things, confides in him as his
guardian and protector, and casts himself entirely upon his
faithfulness, - perceiving him to be the source of every blessing,
if he is in any strait or feels any want, he instantly recurs to his
protection and trusts to his aid, - persuaded that he is good and
merciful, he reclines upon him with sure confidence, and doubts not
that, in the divine clemency, a remedy will be provided for his
every time of need, - acknowledging him as his Father and his Lords
he considers himself bound to have respect to his authority in all
things, to reverence his majesty aim at the advancement of his
glory, and obey his commands, - regarding him as a just judge, armed
with severity to punish crimes, he keeps the judgement-seat always
in his view. Standing in awe of it, he curbs himself, and fears to
provoke his anger. Nevertheless, he is not so terrified by an
apprehension of judgement as to wish he could withdraw himself, even
if the means of escape lay before him; nays he embraces him not less
as the avenger of wickedness than as the rewarder of the righteous;
because he perceives that it equally appertains to his glory to
store up punishment for the one, and eternal life for the other.
Besides, it is not the mere fear of punishment that restrains him
from sin. Loving and revering God as his father, honouring and
obeying him as his master, although there were no hell, he would
revolt at the very idea of offending him.
Such is pure and genuine religion, namely, confidence in God
coupled with serious fear - fear, which both includes in it willing
reverence, and brings along with it such legitimate worship as is
prescribed by the law. And it ought to be more carefully considered
that all men promiscuously do homage to God, but very few truly
reverence him. On all hands there is abundance of ostentatious
ceremonies, but sincerity of heart is rare.
Chapter 3.
3. The knowledge of God naturally implanted in the human mind.
Sections
1. The knowledge of God being manifested to all makes the reprobate
without excuse. Universal belief and acknowledgement of the
existence of God.
2. Objection - that religion and the belief of a Deity are the
inventions of crafty politicians. Refutation of the objection.
This universal belief confirmed by the examples of wicked men
and Atheists.
3. Confirmed also by the vain endeavours of the wicked to banish all
fear of God from their minds. Conclusion, that the knowledge of
God is naturally implanted in the human mind.
1. That there exists in the human minds and indeed by natural
instinct, some sense of Deity, we hold to be beyond dispute, since
God himself, to prevent any man from pretending ignorance, has
endued all men with some idea of his Godhead, the memory of which he
constantly renews and occasionally enlarges, that all to a man being
aware that there is a God, and that he is their Maker, may be
condemned by their own conscience when they neither worship him nor
consecrate their lives to his service. Certainly, if there is any
quarter where it may be supposed that God is unknown, the most
likely for such an instance to exist is among the dullest tribes
farthest removed from civilisation. But, as a heathen tells us,
there is no nation so barbarous, no race so brutish, as not to be
imbued with the conviction that there is a God. Even those who, in
other respects, seem to differ least from the lower animals,
constantly retain some sense of religion; so thoroughly has this
common conviction possessed the mind, so firmly is it stamped on the
breasts of all men. Since, then, there never has been, from the very
first, any quarter of the globe, any city, any household even,
without religion, this amounts to a tacit confession, that a sense
of Deity is inscribed on every heart. Nay, even idolatry is ample
evidence of this fact. For we know how reluctant man is to lower
himself, in order to set other creatures above him. Therefore, when
he chooses to worship wood and stone rather than be thought to have
no God, it is evident how very strong this impression of a Deity
must be; since it is more difficult to obliterate it from the mind
of man, than to break down the feelings of his nature, - these
certainly being broken down, when, in opposition to his natural
haughtiness, he spontaneously humbles himself before the meanest
object as an act of reverence to God.
2. It is most absurd, therefore, to maintain, as some do, that
religion was devised by the cunning and craft of a few individuals,
as a means of keeping the body of the people in due subjection,
while there was nothing which those very individuals, while teaching
others to worship God, less believed than the existence of a God. I
readily acknowledge, that designing men have introduced a vast
number of fictions into religion, with the view of inspiring the
populace with reverence or striking them with terror, and thereby
rendering them more obsequious; but they never could have succeeded
in this, had the minds of men not been previously imbued will that
uniform belief in God, from which, as from its seed, the religious
propensity springs. And it is altogether incredible that those who,
in the matter of religion, cunningly imposed on their ruder
neighbours, were altogether devoid of a knowledge of God. For though
in old times there were some, and in the present day not a few are
found, who deny the being of a God, yet, whether they will or not,
they occasionally feel the truth which they are desirous not to
know. We do not read of any man who broke out into more unbridled
and audacious contempt of the Deity than C. Caligula, and yet none
showed greater dread when any indication of divine wrath was
manifested. Thus, however unwilling, he shook with terror before the
God whom he professedly studied to condemn. You may every day see
the same thing happening to his modern imitators. The most audacious
despiser of God is most easily disturbed, trembling at the sound of
a falling leaf. How so, unless in vindication of the divine majesty,
which smites their consciences the more strongly the more they
endeavour to flee from it. They all, indeed, look out for
hiding-places where they may conceal themselves from the presence of
the Lord, and again efface it from their mind; but after all their
efforts they remain caught within the net. Though the conviction may
occasionally seem to vanish for a moment, it immediately returns,
and rushes in with new impetuosity, so that any interval of relief
from the gnawing of conscience is not unlike the slumber of the
intoxicated or the insane, who have no quiet rest in sleep, but are
continually haunted with dire horrific dreams. Even the wicked
themselves, therefore, are an example of the fact that some idea of
God always exists in every human mind.
3. All men of sound judgement will therefore hold, that a sense
of Deity is indelibly engraven on the human heart. And that this
belief is naturally engendered in all, and thoroughly fixed as it
were in our very bones, is strikingly attested by the contumacy of
the wicked, who, though they struggle furiously, are unable to
extricate themselves from the fear of God. Though Diagoras, and
others of like stamps make themselves merry with whatever has been
believed in all ages concerning religion, and Dionysus scoffs at the
judgement of heaven, it is but a Sardonian grin; for the worm of
conscience, keener than burning steel, is gnawing them within. I do
not say with Cicero, that errors wear out by age, and that religion
increases and grows better day by day. For the world (as will be
shortly seen) labours as much as it can to shake off all knowledge
of God, and corrupts his worship in innumerable ways. I only say,
that, when the stupid hardness of heart, which the wicked eagerly
court as a means of despising God, becomes enfeebled, the sense of
Deity, which of all things they wished most to be extinguished, is
still in vigour, and now and then breaks forth. Whence we infer,
that this is not a doctrine which is first learned at school, but
one as to which every man is, from the womb, his own master; one
which nature herself allows no individual to forget, though many,
with all their might, strive to do so. Moreover, if all are born and
live for the express purpose of learning to know God, and if the
knowledge of God, in so far as it fails to produce this effect, is
fleeting and vain, it is clear that all those who do not direct the
whole thoughts and actions of their lives to this end fail to fulfil
the law of their being. This did not escape the observation even of
philosophers. For it is the very thing which Plato meant (in Phoed.
et Theact.) when he taught, as he often does, that the chief good of
the soul consists in resemblance to God; i.e., when, by means of
knowing him, she is wholly transformed into him. Thus Gryllus, also,
in Plutarch, (lib. guod bruta anim. ratione utantur,) reasons most
skilfully, when he affirms that, if once religion is banished from
the lives of men, they not only in no respect excel, but are, in
many respects, much more wretched than the brutes, since, being
exposed to so many forms of evil, they continually drag on a
troubled and restless existence: that the only thing, therefore,
which makes them superior is the worship of God, through which alone
they aspire to immortality.
Calvin, Institutes on the Christian Religion, Volume 1
(continued in part 6...)
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