Posted on 01/31/2003 1:18:27 PM PST by ksen
Institutes of the Christian Religion
Book I: The Knowledge of God the Creator
Chapter 6: THE NEED OF SCRIPTURE, AS A GUIDE AND TEACHER, IN COMING TO GOD AS CREATOR.
Section 1: God bestows the actual knowledge of himself upon us only in the Scriptures
Therefore, though the effulgence which is presented to every eye, both in the heavens and on the earth, leaves the ingratitude of man without excuse, since God, in order to bring the whole human race under the same condemnation, holds forth to all, without exception, a mirror of his Deity in his works, another and better help must be given to guide us properly to God as a Creator. Not in vain, therefore, has he added the light of his Word in order that he might make himself known unto salvation, and bestowed the privilege on those whom he was pleased to bring into nearer and more familiar relation to himself. For, seeing how the minds of men were carried to and fro, and found no certain resting-place, he chose the Jews for a peculiar people, and then hedged them in that they might not, like others, go astray. And not in vain does he, by the same means, retain us in his knowledge, since but for this, even those who, in comparison of others, seem to stand strong, would quickly fall away. For as the aged, or those whose sight is defective, when any books however fair, is set before them, though they perceive that there is something written are scarcely able to make out two consecutive words, but, when aided by glasses, begin to read distinctly, so Scripture, gathering together the impressions of Deity, which, till then, lay confused in our minds, dissipates the darkness, and shows us the true God clearly. God therefore bestows a gift of singular value, when, for the instruction of the Church, he employs not dumb teachers merely, but opens his own sacred mouth; when he not only proclaims that some God must be worshipped, but at the same time declares that He is the God to whom worship is due; when he not only teaches his elect to have respect to God, but manifests himself as the God to whom this respect should be paid.
(Two sorts of knowledge of God in Scripture)
The course which God followed towards his Church from the very first, was to supplement these common proofs by the addition of his Word, as a surer and more direct means of discovering himself. And there can be no doubt that it was by this help, Adam, Noah, Abraham, and the other patriarchs, attained to that familiar knowledge which, in a manner, distinguished them from unbelievers. I am not now speaking of the peculiar doctrines of faith by which they were elevated to the hope of eternal blessedness. It was necessary, in passing from death unto life, that they should know God, not only as a Creator, but as a Redeemer also; and both kinds of knowledge they certainly did obtain from the Word. In point of order, however, the knowledge first given was that which made them acquainted with the God by whom the world was made and is governed. To this first knowledge was afterwards added the more intimate knowledge which alone quickens dead souls, and by which God is known not only as the Creator of the worlds and the sole author and disposer of all events, but also as a Redeemer, in the person of the Mediator. But as the fall and the corruption of nature have not yet been considered, I now postpone the consideration of the remedy, (for which, see Book 2 c. 6 &c.) Let the reader then remember, that I am not now treating of the covenant by which God adopted the children of Abraham, or of that branch of doctrine by which, as founded in Christ, believers have, properly speaking, been in all ages separated from the profane heathen. I am only showing that it is necessary to apply to Scripture, in order to learn the sure marks which distinguish God, as the Creator of the world, from the whole herd of fictitious gods. We shall afterward, in due course, consider the work of Redemption. In the meantime, though we shall adduce many passages from the New Testament, and some also from the Law and the Prophets, in which express mention is made of Christ, the only object will be to show that God, the Maker of the world, is manifested to us in Scripture, and his true character expounded, so as to save us from wandering up and down, as in a labyrinth, in search of some doubtful deity.
Section 2: The Word of God as Holy Scripture
Whether God revealed himself to the fathers by oracles and visions, or, by the instrumentality and ministry of men, suggested what they were to hand down to posterity, there cannot be a doubt that the certainty of what he taught them was firmly engraven on their hearts, so that they felt assured and knew that the things which they learnt came forth from God, who invariably accompanied his word with a sure testimony, infinitely superior to mere opinion. At length, in order that, while doctrine was continually enlarged, its truth might subsist in the world during all ages, it was his pleasure that the same oracles which he had deposited with the fathers should be consigned, as it were, to public records. With this view the law was promulgated, and prophets were afterwards added to be its interpreters. For though the uses of the law were manifold, (Book 2 c. 7 and 8,) and the special office assigned to Moses and all the prophets was to teach the method of reconciliation between God and man, (whence Paul calls Christ "the end of the law," Rom. 10: 4;) still I repeat that, in addition to the proper doctrine of faith and repentance in which Christ is set forth as a Mediator, the Scriptures employ certain marks and tokens to distinguish the only wise and true God, considered as the Creator and Governor of the world, and thereby guard against his being confounded with the herd of false deities. Therefore, while it becomes man seriously to employ his eyes in considering the works of God, since a place has been assigned him in this most glorious theatre that he may be a spectator of them, his special duty is to give ear to the Word, that he may the better profit. Hence it is not strange that those who are born in darkness become more and more hardened in their stupidity; because the vast majority instead of confining themselves within due bounds by listening with docility to the Word, exult in their own vanity. If true religion is to beam upon us, our principle must be, that it is necessary to begin with heavenly teaching, and that it is impossible for any man to obtain even the minutest portion of right and sound doctrine without being a disciple of Scripture. Hence, the first step in true knowledge is taken, when we reverently embrace the testimony which God has been pleased therein to give of himself. For not only does faith, full and perfect faith, but all correct knowledge of God, originate in obedience. And surely in this respect God has with singular Providence provided for mankind in all ages.
Section 3: Without Scripture we fall into error
For if we reflect how prone the human mind is to lapse into forgetfulness of God, how readily inclined to every kind of error, how bent every now and then on devising new and fictitious religions, it will be easy to understand how necessary it was to make such a depository of doctrine as would secure it from either perishing by the neglect, vanishing away amid the errors, or being corrupted by the presumptuous audacity of men. It being thus manifest that God, foreseeing the inefficiency of his image imprinted on the fair form of the universe, has given the assistance of his Word to all whom he has ever been pleased to instruct effectually, we, too, must pursue this straight path, if we aspire in earnest to a genuine contemplation of God; - we must go, I say, to the Word, where the character of God, drawn from his works is described accurately and to the life; these works being estimated, not by our depraved judgement, but by the standard of eternal truth. If, as I lately said, we turn aside from it, how great soever the speed with which we move, we shall never reach the goal, because we are off the course. We should consider that the brightness of the Divine countenance, which even an apostle declares to be inaccessible, (1 Tim. 6: 16,) is a kind of labyrinth, - a labyrinth to us inextricable, if the Word do not serve us as a thread to guide our path; and that it is better to limp in the way, than run with the greatest swiftness out of it. Hence the Psalmist, after repeatedly declaring (Psalm 93, 96, 97, 99, &c.) that superstition should be banished from the world in order that pure religion may flourish, introduces God as reigning; meaning by the term, not the power which he possesses and which he exerts in the government of universal nature, but the doctrine by which he maintains his due supremacy: because error never can be eradicated from the heart of man until the true knowledge of God has been implanted in it.
Section 4: Scripture can communicate to us what the revelation in the creation cannot
Accordingly, the same prophet, after mentioning that the heavens declare the glory of God, that the firmament sheweth forth the works of his hands, that the regular succession of day and night proclaim his Majesty, proceeds to make mention of the Word: - "The law of the Lord," says he, "is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes," (Psalm 19: 1-9.) For though the law has other uses besides, (as to which, see Book 2 c. 7, sec. 6, 10, 12,) the general meaning is, that it is the proper school for training the children of God; the invitation given to all nations, to behold him in the heavens and earth, proving of no avail. The same view is taken in the 29th Psalm, where the Psalmist, after discoursing on the dreadful voice of God, which, in thunder, wind, rain, whirlwind, and tempest, shakes the earth, makes the mountains tremble, and breaks the cedars, concludes by saying, "that in his temple does every one speak of his glory," unbelievers being deaf to all God's words when they echo in the air. In like manner another Psalm, after describing the raging billows of the sea, thus concludes, "Thy testimonies are very sure; holiness becometh thine house for ever," (Psalm 93: 5.) To the same effect are the words of our Saviour to the Samaritan woman, when he told her that her nation and all other nations worshipped they knew not what; and that the Jews alone gave worship to the true God, (John 4: 22.) Since the human mind, through its weakness, was altogether unable to come to God if not aided and upheld by his sacred word, it necessarily followed that all mankind, the Jews excepted, inasmuch as they sought God without the Word, were labouring under vanity and error.
i would agree that it overrode one aspect of that revelation, only to reveal another one, Justice. Basically the idea that the creation can "thwart" the Creator is absurd on it's face.
Heh! That may be it. ;^)
Are there any synagogues near you? We have a couple of Messianic synagogues in town and I know that at least one of them has Hebrew classes. I'm sure the regular synagogues have Hebrew classes as well.
But Mom (don't you hate it when kids say that?), God intended, according to Calvin in Chapter 5, for the general revelation in Creation to bring all men to a clear understanding of Himself, but Man was able to supress the general revelation.
So if God intended all to come to a clear knowledge of Himself through the Creation, but it was supressed, why couldn't He also have intended the special revelation, Scriptures, to bring all Men to Him, but it too is supressed?
Why is Man able to supress God's intention in one case, but not able to in the other?
Then you must have a beef with Calvin because he is positting what you are calling absurd.
I'd like to "hear" some of the other Calvinists comment on this.
I think that's the part of Chapter V we're looking at. Right ksen?
The light was "intended to exhibit God" (we must assume intended by God) but man thwarts that. Am I reading you right ksen?
In other news, have we seen ANY reference to scripture yet? I've not read all six thoroughly, but still...
The light was "intended to exhibit God" (we must assume intended by God) but man thwarts that. Am I reading you right ksen?
Yes, that is the part and you are reading me right.
In other news, have we seen ANY reference to scripture yet? I've not read all six thoroughly, but still...
Yeah, we had some Scripture and Augustine a chapter or two ago.
Very good then. I am still catching up from the weekend.
And according to Romans everyman is without excuse...God has given a general revelation of himself to all mankind..so that He is seen..He has given a more specific revelation of Himself in His word..
So if God intended all to come to a clear knowledge of Himself through the Creation, but it was supressed, why couldn't He also have intended the special revelation, Scriptures, to bring all Men to Him, but it too is supressed?
Kevin it is HIS plan not ours..You are assuming His purpose was to bring all men to him as opposed to give all men a knowlege of Him..that is two different things..
Jhn 12:40He hath blinded their eyes, and hardened their heart; that they should not see with [their] eyes, nor understand with [their] heart, and be converted, and I should heal them
Do you agree that having a general knowlege differs from a personal knowlege?
Kevin why do you believe God made man?
My first thought in considering this question is that having faith in Christ is a command, is it not? So faith itself is obedience.
Romans 9:18--Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden. 19One of you will say to me: "Then why does God still blame us? For who resists his will?" 20But who are you, O man, to talk back to God? "Shall what is formed say to him who formed it, 'Why did you make me like this?' "21Does not the potter have the right to make out of the same lump of clay some pottery for noble purposes and some for common use? 22What if God, choosing to show his wrath and make his power known, bore with great patience the objects of his wrath--prepared for destruction? 23What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory--
In thise passage, we see that the hardening of man's heart against God, and his inability to come to a saving knowledge of Christ does not happen apart from God's own will and intention. But does this contradict what Calvin is saying here? I don't think so....because Calvin is talking strictly in terms of how God presents Himself to man--the objective reality of His revelation. If a blind man is standing in a room filled with blinding light, yet he cannot see that light, does that mean the light is not effective in displaing its luminosity? The problem is not therefore in the revelation, but rather in the completely inability to perceive that revelation. Which I'm quite sure Calvin will be getting into later on... ;)
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