Institutes of the Christian Religion (Vol. 1 of 2)

by Jean Calvin

Though the light which presents itself to all eyes, both in heaven and in earth, is more than sufficient to deprive the ingratitude of men of every excuse, since God, in order to involve all mankind in the same guilt, sets before them all, without exception, an exhibition of his majesty, delineated in the creatures,—yet we need another and better assistance, properly to direct us to the Creator of the world. Therefore he hath not unnecessarily added the light of his word, to make himself known unto salvation, and hath honoured with this privilege those whom he intended to unite in a more close and familiar connection with himself. For, seeing the minds of all men to be agitated with unstable dispositions, when he had chosen the Jews as his peculiar flock, he enclosed them as in a fold, that they might not wander after the vanities of other nations. And it is not without cause that he preserves us in the pure knowledge of himself by the same means; for, otherwise, they who seem comparatively to stand firm, would soon fall. For, as persons who are old, or whose eyes are by any means become dim, if you show them the most beautiful book, though they perceive something written, but can scarcely read two [pg 072] words together, yet, by the assistance of spectacles, will begin to read distinctly,—so the Scripture, collecting in our minds the otherwise confused notions of Deity, dispels the darkness, and gives us a clear view of the true God. This, then, is a singular favour, that, in the instruction of the Church, God not only uses mute teachers, but even opens his own sacred mouth; not only proclaims that some god ought to be worshipped, but at the same time pronounces himself to be the Being to whom this worship is due; and not only teaches the elect to raise their view to a Deity, but also exhibits himself as the object of their contemplation. This method he hath observed toward his Church from the beginning; beside those common lessons of instruction, to afford them also his word; which furnishes a more correct and certain criterion to distinguish him from all fictitious deities. And it was undoubtedly by this assistance that Adam, Noah, Abraham, and the rest of the patriarchs, attained to that familiar knowledge which distinguished them from unbelievers. I speak not yet of the peculiar doctrine of faith which illuminated them into the hope of eternal life. For, to pass from death to life, they must have known God, not only as the Creator, but also as the Redeemer; as they certainly obtained both from his word. For that species of knowledge, which related to him as the Creator and Governor of the world, in order, preceded the other. To this was afterwards added the other internal knowledge, which alone vivifies dead souls, and apprehends God, not only as the Creator of the world, and as the sole Author and Arbiter of all events, but also as the Redeemer in the person of the Mediator. But, being not yet come to the fall of man and the corruption of nature, I also forbear to treat of the remedy. Let the reader remember, therefore, that I am not yet treating of that covenant by which God adopted the children of Abraham, and of that point of doctrine by which believers have always been particularly separated from the profane nations, since that is founded on Christ; but am only showing how we ought to learn from the Scripture, that God, who created the world, may be certainly distinguished from the whole multitude of fictitious deities. The series of subjects will, in due time, lead us to redemption. But, though we shall adduce many testimonies from the New Testament, and some also from the Law and the Prophets, in which Christ is expressly mentioned, yet they will all tend to prove, that the Scripture discovers God to us as the Creator of the world, and declares what sentiments we should form of him, that we may not be seeking after a deity in a labyrinth of uncertainty.

II. But, whether God revealed himself to the patriarchs by oracles and visions, or suggested, by means of the ministry of [pg 073] men, what should be handed down by tradition to their posterity, it is beyond a doubt that their minds were impressed with a firm assurance of the doctrine, so that they were persuaded and convinced that the information they had received came from God. For God always secured to his word an undoubted credit, superior to all human opinion. At length, that the truth might remain in the world in a continual course of instruction to all ages, he determined that the same oracles which he had deposited with the patriarchs should be committed to public records. With this design the Law was promulgated, to which the Prophets were afterwards annexed, as its interpreters.—For, though the uses of the law were many, as will be better seen in the proper place; and particularly the intention of Moses, and of all the prophets, was to teach the mode of reconciliation between God and man, (whence also Paul calls Christ “the end of the law,”)[117]—yet I repeat again, that, beside the peculiar doctrine of faith and repentance, which proposes Christ as the Mediator, the Scripture distinguishes the only true God by certain characters and titles, as the Creator and Governor of the world, that he may not be confounded with the multitude of false gods. Therefore, though every man should seriously apply himself to a consideration of the works of God, being placed in this very splendid theatre to be a spectator of them, yet he ought principally to attend to the word, that he may attain superior advantages. And, therefore, it is not surprising, that they who are born in darkness grow more and more hardened in their stupidity; since very few attend to the word of God with teachable dispositions, to restrain themselves within the limits which it prescribes, but rather exult in their own vanity. This, then, must be considered as a fixed principle, that, in order to enjoy the light of true religion, we ought to begin with the doctrine of heaven; and that no man can have the least knowledge of true and sound doctrine, without having been a disciple of the Scripture. Hence originates all true wisdom, when we embrace with reverence the testimony which God hath been pleased therein to deliver concerning himself. For obedience is the source, not only of an absolutely perfect and complete faith, but of all right knowledge of God. And truly in this instance God hath, in his providence, particularly consulted the true interests of mankind in all ages.

III. For, if we consider the mutability of the human mind,—how easy its lapse into forgetfulness of God; how great its propensity to errors of every kind; how violent its rage for the perpetual fabrication of new and false religions,—it will be easy [pg 074] to perceive the necessity of the heavenly doctrine being thus committed to writing, that it might not be lost in oblivion, or evaporate in error, or be corrupted by the presumption of men. Since it is evident, therefore, that God, foreseeing the inefficacy of his manifestation of himself in the exquisite structure of the world, hath afforded the assistance of his word to all those to whom he determined to make his instructions effectual,—if we seriously aspire to a sincere contemplation of God, it is necessary for us to pursue this right way. We must come, I say, to the word, which contains a just and lively description of God as he appears in his works, when those works are estimated, not according to our depraved judgment, but by the rule of eternal truth. If we deviate from it, as I have just observed, though we run with the utmost celerity, yet, being out of the course, we shall never reach the goal. For it must be concluded, that the light of the Divine countenance, which even the Apostle says “no man can approach unto,”[118] is like an inexplicable labyrinth to us, unless we are directed by the line of the word; so that it were better to halt in this way, than to run with the greatest rapidity out of it. Therefore David, inculcating the necessity of the removal of superstitions out of the world, that pure religion may flourish, frequently introduces God as “reigning;”[119] by the word “reigning,” intending, not the power which he possesses, and which he exercises in the universal government of nature, but the doctrine in which he asserts his legitimate sovereignty; because errors can never be eradicated from the human heart, till the true knowledge of God is implanted in it.

IV. Therefore the same Psalmist, having said, that “the heavens declare the glory of God, and the firmament showeth his handy-work; day unto day uttereth speech, and night unto night showeth knowledge,”[120] afterwards proceeds to the mention of the word: “The law of the Lord 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.” For, though he also comprehends other uses of the law, yet he suggests, in general, that, since God's invitation of all nations to him by the view of heaven and earth is ineffectual, this is the peculiar school of the children of God. The same is adverted to in the twenty-ninth Psalm, where the Psalmist, having preached the terrors of the Divine voice, which in thunders, in winds, in showers, in whirlwinds, and in tempests, shakes the earth, makes the mountains tremble, and breaks the cedars, adds, at length, towards the close, “in [pg 075] his temple doth every one speak of his glory;” because unbelievers are deaf to all the voices of God, which resound in the air. So, in another Psalm, after describing the terrible waves of the sea, he concludes thus: “Thy testimonies are very sure: holiness becometh thine house, O Lord, for ever.”[121] Hence also proceeds the observation of Christ to the Samaritan woman, that her nation and all others worshipped they knew not what; and that the Jews were the only worshippers of the true God.[122] For, since the human mind is unable, through its imbecility, to attain any knowledge of God without the assistance of his sacred word, all mankind, except the Jews, as they sought God without the word, must necessarily have been wandering in vanity and error.

Chapter VII. The Testimony Of The Spirit Necessary To Confirm The Scripture, In Order To The Complete Establishment Of Its Authority. The Suspension Of Its Authority On The Judgment Of The Church, An Impious Fiction.

Before I proceed any further, it is proper to introduce some remarks on the authority of the Scripture, not only to prepare the mind to regard it with due reverence, but also to remove every doubt. For, when it is admitted to be a declaration of the word of God, no man can be so deplorably presumptuous, unless he be also destitute of common sense and of the common feelings of men, as to dare to derogate from the credit due to the speaker. But since we are not favoured with daily oracles from heaven, and since it is only in the Scriptures that the Lord hath been pleased to preserve his truth in perpetual remembrance, it obtains the same complete credit and authority with believers, when they are satisfied of its divine origin, as if they heard the very words pronounced by God himself. The subject, indeed, merits a diffuse discussion, and a most accurate examination. But the reader will pardon me, if I attend rather to what the design of this work admits, than to what the extensive nature of the present subject requires. But there has very generally prevailed a most pernicious error, that the Scriptures have only so much weight as is conceded to them by the suffrages of the Church; as though the eternal [pg 076] and inviolable truth of God depended on the arbitrary will of men. For thus, with great contempt of the Holy Spirit, they inquire, Who can assure us that God is the author of them? Who can with certainty affirm, that they have been preserved safe and uncorrupted to the present age? Who can persuade us that this book ought to be received with reverence, and that expunged from the sacred number, unless all these things were regulated by the decisions of the Church? It depends, therefore, (say they,) on the determination of the Church, to decide both what reverence is due to the Scripture, and what books are to be comprised in its canon. Thus sacrilegious men, while they wish to introduce an unlimited tyranny, under the name of the Church, are totally unconcerned with what absurdities they embarrass themselves and others, provided they can extort from the ignorant this one admission, that the Church can do every thing. But, if this be true, what will be the condition of those wretched consciences, which are seeking a solid assurance of eternal life, if all the promises extant concerning it rest only on the judgment of men? Will the reception of such an answer cause their fluctuations to subside, and their terrors to vanish? Again, how will the impious ridicule our faith, and all men call it in question, if it be understood to possess only a precarious authority depending on the favour of men!

II. But such cavillers are completely refuted even by one word of the Apostle. He testifies that the church is “built upon the foundation of the apostles and prophets.”[123] If the doctrine of the prophets and apostles be the foundation of the Church, it must have been certain, antecedently to the existence of the Church. Nor is there any foundation for this cavil, that though the Church derive its origin from the Scriptures, yet it remains doubtful what writings are to be ascribed to the prophets and apostles, unless it be determined by the Church. For if the Christian Church has been from the beginning founded on the writings of the prophets and the preaching of the apostles, wherever that doctrine is found, the approbation of it has certainly preceded the formation of the Church; since without it the Church itself had never existed. It is a very false notion, therefore, that the power of judging of the Scripture belongs to the Church, so as to make the certainty of it dependent on the Church's will. Wherefore, when the Church receives it, and seals it with her suffrage, she does not authenticate a thing otherwise dubious or controvertible; but, knowing it to be the truth of her God, performs a duty of piety, by treating it with immediate veneration. But, with regard to the question, How shall we be persuaded of its divine [pg 077] original, unless we have recourse to the decree of the Church? this is just as if any one should inquire, How shall we learn to distinguish light from darkness, white from black, sweet from bitter? For the Scripture exhibits as clear evidence of its truth, as white and black things do of their colour, or sweet and bitter things of their taste.

III. I know, indeed, that they commonly cite the opinion of Augustine, where he says, “that he would not believe the Gospel unless he were influenced by the authority of the Church.”[124] But how falsely and unfairly this is cited in support of such a notion, it is easy to discover from the context. He was in that contending with the Manichees, who wished to be credited, without any controversy, when they affirmed the truth to be on their side, but never proved it. Now, as they made the authority of the Gospel a pretext in order to establish the credit of their Manichæus, he inquires what they would do if they met with a man who did not believe the Gospel; with what kind of persuasion they would convert him to their opinion. He afterwards adds, “Indeed, I would not give credit to the Gospel,” &c., intending, that he himself, when an alien from the faith, could not be prevailed on to embrace the Gospel as the certain truth of God, till he was convinced by the authority of the Church. And is it surprising that any one, yet destitute of the knowledge of Christ, should pay a respect to men? Augustine, therefore, does not there maintain that the faith of the pious is founded on the authority of the Church, nor does he mean that the certainty of the Gospel depends on it; but simply, that unbelievers would have no assurance of the truth of the Gospel, that would win them to Christ, unless they were influenced by the consent of the Church. And a little before, he clearly confirms it in these words: “When I shall have commended my own creed, and derided yours, what judgment, think you, ought we to form, what conduct ought we to pursue, but to forsake those who invite us to acknowledge things that are certain, and afterwards command us to believe things that are uncertain; and to follow those who invite us first to believe what we cannot yet clearly see, that, being strengthened by faith, we may acquire an understanding of what we believe; our mind being now internally strengthened and illuminated, not by men, but by God himself?” These are the express words of Augustine; whence the inference is obvious to every one, that this holy man did not design to suspend our faith in the Scriptures on the arbitrary decision of the Church, but only to show (what we all confess to be true) that they who [pg 078] are yet unilluminated by the Spirit of God, are, by a reverence for the Church, brought to such a docility as to submit to learn the faith of Christ from the Gospel; and that thus the authority of the Church is an introduction to prepare us for the faith of the Gospel. For we see that he will have the certainty of the pious to rest on a very different foundation. Otherwise I do not deny his frequently urging on the Manichees the universal consent of the Church, with a view to prove the truth of the Scripture, which they rejected. Whence his rebuke of Faustus, “for not submitting to the truth of the Gospel, so founded, so established, so gloriously celebrated, and delivered through certain successions from the apostolic age.” But he nowhere insinuates that the authority which we attribute to the Scripture depends on the definitions or decrees of men: he only produces the universal judgment of the Church, which was very useful to his argument, and gave him an advantage over his adversaries. If any one desire a fuller proof of this, let him read his treatise “Of the Advantage of Believing;” where he will find, that he recommends no other facility of believing, than such as may afford us an introduction, and be a proper beginning of inquiry, as he expresses himself; yet that we should not be satisfied with mere opinion, but rest upon certain and solid truth.

IV. It must be maintained, as I have before asserted, that we are not established in the belief of the doctrine till we are indubitably persuaded that God is its Author. The principal proof, therefore, of the Scriptures is every where derived from the character of the Divine Speaker. The prophets and apostles boast not of their own genius, or any of those talents which conciliate the faith of the hearers; nor do they insist on arguments from reason; but bring forward the sacred name of God, to compel the submission of the whole world. We must now see how it appears, not from probable supposition, but from clear demonstration, that this use of the divine name is neither rash nor fallacious. Now, if we wish to consult the true interest of our consciences; that they may not be unstable and wavering, the subjects of perpetual doubt; that they may not hesitate at the smallest scruples,—this persuasion must be sought from a higher source than human reasons, or judgments, or conjectures—even from the secret testimony of the Spirit. It is true that, if we were inclined to argue the point, many things might be adduced which certainly evince, if there be any God in heaven, that he is the Author of the Law, and the Prophecies, and the Gospel. Even though men of learning and deep judgment rise up in opposition, and exert and display all the powers of their minds in this dispute, yet, unless they are wholly lost to all sense of shame, this confession [pg 079] will be extorted from them, that the Scripture exhibits the plainest evidences that it is God who speaks in it, which manifests its doctrine to be divine. And we shall soon see, that all the books of the sacred Scripture very far excel all other writings. If we read it with pure eyes and sound minds, we shall immediately perceive the majesty of God, which will subdue our audacious contradictions, and compel us to obey him. Yet it is acting a preposterous part, to endeavour to produce sound faith in the Scripture by disputations. Though, indeed, I am far from excelling in peculiar dexterity or eloquence, yet, if I were to contend with the most subtle despisers of God, who are ambitious to display their wit and their skill in weakening the authority of Scripture, I trust I should be able, without difficulty, to silence their obstreperous clamour. And, if it were of any use to attempt a refutation of their cavils, I would easily demolish the boasts which they mutter in secret corners. But though any one vindicates the sacred word of God from the aspersions of men, yet this will not fix in their hearts that assurance which is essential to true piety. Religion appearing, to profane men, to consist wholly in opinion, in order that they may not believe any thing on foolish or slight grounds, they wish and expect it to be proved by rational arguments, that Moses and the prophets spake by divine inspiration. But I reply, that the testimony of the Spirit is superior to all reason. For, as God alone is a sufficient witness of himself in his own word, so also the word will never gain credit in the hearts of men, till it be confirmed by the internal testimony of the Spirit. It is necessary, therefore, that the same Spirit, who spake by the mouths of the prophets, should penetrate into our hearts, to convince us that they faithfully delivered the oracles which were divinely intrusted to them. And this connection is very suitably expressed in these words: “My Spirit that is upon thee, and my word which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, for ever.”[125] Some good men are troubled that they are not always prepared with clear proof to oppose the impious, when they murmur with impunity against the divine word; as though the Spirit were not therefore denominated a “seal,” and “an earnest,” for the confirmation of the faith of the pious; because, till he illuminate their minds, they are perpetually fluctuating amidst a multitude of doubts.