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

Book I. On The Knowledge Of God The Creator

Argument

The first book treats of the knowledge of God the Creator; but, this being chiefly manifested in the creation of man, man also is made the subject of discussion. Thus the principal topics of the whole treatise are two – the knowledge of God, and the knowledge of man. In the first chapter, they are considered together; in the following chapters, separately; yet some things are introduced, which may be referred to either or both. What respects the Scripture and images may belong to the knowledge of God; what respects the formation of the world, the holy angels, and the devils, to the knowledge of man; and what respects the manner in which God governs the world, to both.

On the first of these topics, the knowledge of God, this book shows,

First, What kind of knowledge God himself requires – Chap. II.

Secondly, Where it must be sought – Chap. III. – IX., as follows:

1. Not in man; because, though the human mind is naturally endued with it, yet it is extinguished, partly by ignorance, partly by wickedness – Chap. III. IV.

2. Nor in the structure of the world; because, though it shines there with the brightest evidence, testimonies of that kind, however plain, are, through our stupidity, wholly useless to us – Chap. V.

3. But in the Scripture – Chap. VI. – IX.

Thirdly, What kind of a being God is – Chap. X.

Fourthly, The impiety of ascribing to God a visible form, with observations on the adoration and origin of images – Chap. XI.

Fifthly, The reasonableness that God alone should be supremely worshipped – Chap. XII.

Lastly, The unity of the Divine Essence, and the distinction of three Persons – Chap. XIII.

On the other of these topics, the knowledge of man, it contains,

First, A dissertation on the creation of the world, and on the good and evil angels, all which relate to man – Chap. XIV.

Secondly, Proceeding to man himself, an examination of his nature and powers – Chap. XV.

But, in order to a clearer illustration of the knowledge of God and man, the three remaining chapters treat of the government of all human actions and of the whole world, in opposition to fortune and fate, stating the pure doctrine, and showing its use; and conclude with proving that, though God uses the agency of the wicked, he is pure from all pollution, and chargeable with no blame.

Chapter I. The Connection Between The Knowledge Of God And The Knowledge Of Ourselves

True and substantial wisdom principally consists of two parts, the knowledge of God, and the knowledge of ourselves. But, while these two branches of knowledge are so intimately connected, which of them precedes and produces the other, is not easy to discover. For, in the first place, no man can take a survey of himself but he must immediately turn to the contemplation of God, in whom he “lives and moves;”⁶¹ since it is evident that the talents which we possess are not from ourselves, and that our very existence is nothing but a subsistence in God alone. These bounties, distilling to us by drops from heaven, form, as it were, so many streams conducting us to the fountain-head. Our poverty conduces to a clearer display of the infinite fulness of God. Especially, the miserable ruin, into which we have been plunged by the defection of the first man, compels us to raise our eyes towards heaven, not only as hungry and famished, to seek thence a supply for our wants, but, aroused with fear, to learn humility. For, since man is subject to a world of miseries, and has been spoiled of his divine array, this melancholy exposure discovers an immense mass of deformity: every one, therefore, must be so impressed with a consciousness of his own infelicity, as to arrive at some knowledge of God. Thus a sense of our ignorance, vanity, poverty, infirmity, depravity, and corruption, leads us to perceive and acknowledge that in the Lord alone are to be found true wisdom, solid strength, perfect goodness, and unspotted righteousness; and so, by our imperfections, we are excited to a consideration of the perfections of God. Nor can we really aspire toward him, till we have begun to be displeased with ourselves. For who would not gladly rest satisfied with himself? where is the man not actually absorbed in self-complacency, while he remains unacquainted with his true situation, or content with his own endowments, and ignorant or forgetful of his own misery? The knowledge of ourselves, therefore, is not only an incitement to seek after God, but likewise a considerable assistance towards finding him.

II. On the other hand, it is plain that no man can arrive at the true knowledge of himself, without having first contemplated the divine character, and then descended to the consideration of his own. For, such is the native pride of us all, we invariably esteem ourselves righteous, innocent, wise, and holy, till we are convinced, by clear proofs, of our unrighteousness, turpitude, folly, and impurity. But we are never thus convinced, while we confine our attention to ourselves, and regard not the Lord, who is the only standard by which this judgment ought to be formed. Because, from our natural proneness to hypocrisy, any vain appearance of righteousness abundantly contents us instead of the reality; and, every thing within and around us being exceedingly defiled, we are delighted with what is least so, as extremely pure, while we confine our reflections within the limits of human corruption. So the eye, accustomed to see nothing but black, judges that to be very white, which is but whitish, or perhaps brown. Indeed, the senses of our bodies may assist us in discovering how grossly we err in estimating the powers of the soul. For if at noon-day we look either on the ground, or at any surrounding objects, we conclude our vision to be very strong and piercing; but when we raise our eyes and steadily look at the sun, they are at once dazzled and confounded with such a blaze of brightness, and we are constrained to confess, that our sight, so piercing in viewing terrestrial things, when directed to the sun, is dimness itself. Thus also it happens in the consideration of our spiritual endowments. For as long as our views are bounded by the earth, perfectly content with our own righteousness, wisdom, and strength, we fondly flatter ourselves, and fancy we are little less than demigods. But, if we once elevate our thoughts to God, and consider his nature, and the consummate perfection of his righteousness, wisdom, and strength, to which we ought to be conformed, – what before charmed us in ourselves under the false pretext of righteousness, will soon be loathed as the greatest iniquity; what strangely deceived us under the title of wisdom, will be despised as extreme folly; and what wore the appearance of strength, will be proved to be most wretched impotence. So very remote from the divine purity is what seems in us the highest perfection.

III. Hence that horror and amazement with which the Scripture always represents the saints to have been impressed and disturbed, on every discovery of the presence of God. For when we see those, who before his appearance stood secure and firm, so astonished and affrighted at the manifestation of his glory, as to faint and almost expire through fear, – we must infer that man is never sufficiently affected with a knowledge of his own meanness, till he has compared himself with the Divine Majesty. Of this consternation we have frequent examples in the Judges and Prophets; so that it was a common expression among the Lord's people – “We shall die, because we have seen God.”⁶² Therefore the history of Job, to humble men with a consciousness of their pollution, impotence, and folly, derives its principal argument from a description of the Divine purity, power, and wisdom. And not without reason. For we see how Abraham, the nearer he approached to behold the glory of the Lord, the more fully acknowledged himself to be but “dust and ashes;”⁶³ and how Elias⁶⁴ could not bear his approach without covering his face, his appearance is so formidable. And what can man do, all vile and corrupt, when fear constrains even the cherubim themselves to veil their faces? This is what the prophet Isaiah speaks of – “the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign:”⁶⁵ that is, when he shall make a fuller and nearer exhibition of his splendour, it shall eclipse the splendour of the brightest object besides. But, though the knowledge of God and the knowledge of ourselves be intimately connected, the proper order of instruction requires us first to treat of the former, and then to proceed to the discussion of the latter.

Chapter II. The Nature And Tendency Of The Knowledge Of God

By the knowledge of God, I intend not merely a notion that there is such a Being, but also an acquaintance with whatever we ought to know concerning Him, conducing to his glory and our benefit. For we cannot with propriety say, there is any knowledge of God where there is no religion or piety. I have no reference here to that species of knowledge by which men, lost and condemned in themselves, apprehend God the Redeemer in Christ the Mediator; but only to that first and simple knowledge, to which the genuine order of nature would lead us, if Adam had retained his innocence. For though, in the present ruined state of human nature, no man will ever perceive God to be a Father, or the Author of salvation, or in any respect propitious, but as pacified by the mediation of Christ; yet it is one thing to understand, that God our Maker supports us by his power, governs us by his providence, nourishes us by his goodness, and follows us with blessings of every kind, and another to embrace the grace of reconciliation proposed to us in Christ. Therefore, since God is first manifested, both in the structure of the world and in the general tenor of Scripture, simply as the Creator, and afterwards reveals himself in the person of Christ as a Redeemer, hence arises a twofold knowledge of him; of which the former is first to be considered, and the other will follow in its proper place. For though our mind cannot conceive of God, without ascribing some worship to him, it will not be sufficient merely to apprehend that he is the only proper object of universal worship and adoration, unless we are also persuaded that he is the fountain of all good, and seek for none but in him. This I maintain, not only because he sustains the universe, as he once made it, by his infinite power, governs it by his wisdom, preserves it by his goodness, and especially reigns over the human race in righteousness and judgment, exercising a merciful forbearance, and defending them by his protection; but because there cannot be found the least particle of wisdom, light, righteousness, power, rectitude, or sincere truth which does not proceed from him, and claim him for its author: we should therefore learn to expect and supplicate all these things from him, and thankfully to acknowledge what he gives us. For this sense of the divine perfections is calculated to teach us piety, which produces religion. By piety, I mean a reverence and love of God, arising from a knowledge of his benefits. For, till men are sensible that they owe every thing to God, that they are supported by his paternal care, that he is the Author of all the blessings they enjoy, and that nothing should be sought independently of him, they will never voluntarily submit to his authority; they will never truly and cordially devote themselves to his service, unless they rely upon him alone for true felicity.

II. Cold and frivolous, then, are the speculations of those who employ themselves in disquisitions on the essence of God, when it would be more interesting to us to become acquainted with his character, and to know what is agreeable to his nature. For what end is answered by professing, with Epicurus, that there is a God, who, discarding all concern about the world, indulges himself in perpetual inactivity? What benefit arises from the knowledge of a God with whom we have no concern? Our knowledge of God should rather tend, first, to teach us fear and reverence; and, secondly, to instruct us to implore all good at his hand, and to render him the praise of all that we receive. For how can you entertain a thought of God without immediately reflecting, that, being a creature of his formation, you must, by right of creation, be subject to his authority? that you are indebted to him for your life, and that all your actions should be done with reference to him? If this be true, it certainly follows that your life is miserably corrupt, unless it be regulated by a desire of obeying him, since his will ought to be the rule of our conduct. Nor can you have a clear view of him without discovering him to be the fountain and origin of all good. This would produce a desire of union to him, and confidence in him, if the human mind were not seduced by its own depravity from the right path of investigation. For, even at the first, the pious mind dreams not of any imaginary deity, but contemplates only the one true God; and, concerning him, indulges not the fictions of fancy, but, content with believing him to be such as he reveals himself, uses the most diligent and unremitting caution, lest it should fall into error by a rash and presumptuous transgression of his will. He who thus knows him, sensible that all things are subject to his control, confides in him as his Guardian and Protector, and unreservedly commits himself to his care. Assured that he is the author of all blessings, in distress or want he immediately flies to his protection, and expects his aid. Persuaded of his goodness and mercy, he relies on him with unlimited confidence, nor doubts of finding in his clemency a remedy provided for all his evils. Knowing him to be his Lord and Father, he concludes that he ought to mark his government in all things, revere his majesty, endeavour to promote his glory, and obey his commands. Perceiving him to be a just Judge, armed with severity for the punishment of crimes, he keeps his tribunal always in view, and is restrained by fear from provoking his wrath. Yet he is not so terrified at the apprehension of his justice, as to wish to evade it, even if escape were possible; but loves him as much in punishing the wicked as in blessing the pious, because he believes it as necessary to his glory to punish the impious and abandoned, as to reward the righteous with eternal life. Besides, he restrains himself from sin, not merely from a dread of vengeance, but because he loves and reveres God as his Father, honours and worships him as his Lord, and, even though there were no hell, would shudder at the thought of offending him. See, then, the nature of pure and genuine religion. It consists in faith, united with a serious fear of God, comprehending a voluntary reverence, and producing legitimate worship agreeable to the injunctions of the law. And this requires to be the more carefully remarked, because men in general render to God a formal worship, but very few truly reverence him; while great ostentation in ceremonies is universally displayed, but sincerity of heart is rarely to be found.

Chapter III. The Human Mind Naturally Endued With The Knowledge Of God

We lay it down as a position not to be controverted, that the human mind, even by natural instinct, possesses some sense of a Deity. For that no man might shelter himself under the pretext of ignorance, God hath given to all some apprehension of his existence,⁶⁶ the memory of which he frequently and insensibly renews; so that, as men universally know that there is a God, and that he is their Maker, they must be condemned by their own testimony, for not having worshipped him and consecrated their lives to his service. If we seek for ignorance of a Deity, it is nowhere more likely to be found, than among tribes the most stupid and furthest from civilization. But, as the celebrated Cicero observes, there is no nation so barbarous, no race so savage, as not to be firmly persuaded of the being of a God.⁶⁷ Even those who in other respects appear to differ but little from brutes, always retain some sense of religion; so fully are the minds of men possessed with this common principle, which is closely interwoven with their original composition. Now, since there has never been a country or family, from the beginning of the world, totally destitute of religion, it is a tacit confession, that some sense of the Divinity is inscribed on every heart. Of this opinion, idolatry itself furnishes ample proof. For we know how reluctantly man would degrade himself to exalt other creatures above him. His preference of worshipping a piece of wood or stone, to being thought to have no god, evinces the impression of a Deity on the human mind to be very strong, the obliteration of which is more difficult than a total change of the natural disposition; and this is certainly changed, whenever man leaves his natural pride, and voluntarily descends to such meannesses under the notion of worshipping God.

II. It is most absurd, then, to pretend, as is asserted by some, that religion was the contrivance of a few subtle and designing men, a political machine to confine the simple multitude to their duty, while those who inculcated the worship of God on others, were themselves far from believing that any god existed. I confess, indeed, that artful men have introduced many inventions into religion, to fill the vulgar with reverence, and strike them with terror, in order to obtain the greater command over their minds. But this they never could have accomplished, if the minds of men had not previously been possessed of a firm persuasion of the existence of God, from which the propensity to religion proceeds. And that they who cunningly imposed on the illiterate, under the pretext of religion, were themselves wholly destitute of any knowledge of God, is quite incredible. For though there were some in ancient times, and many arise in the present age, who deny the existence of God, yet, in spite of their reluctance, they are continually receiving proofs of what they desire to disbelieve. We read of no one guilty of more audacious or unbridled contempt of the Deity than Caligula; yet no man ever trembled with greater distress at any instance of Divine wrath, so that he was constrained to dread the Divinity whom he professed to despise. This you may always see exemplified in persons of similar character. For the most audacious contemners of God are most alarmed, even at the noise of a falling leaf. Whence arises this, but from the vengeance of the Divine Majesty, smiting their consciences the more powerfully in proportion to their efforts to fly from it? They try every refuge to hide themselves from the Lord's presence, and to efface it from their minds; but their attempts to elude it are all in vain. Though it may seem to disappear for a moment, it presently returns with increased violence; so that, if they have any remission of the anguish of conscience, it resembles the sleep of persons intoxicated, or subject to frenzy, who enjoy no placid rest while sleeping, being continually harassed with horrible and tremendous dreams. The impious themselves, therefore, exemplify the observation, that the idea of a God is never lost in the human mind.

III. It will always be evident to persons of correct judgment, that the idea of a Deity impressed on the mind of man is indelible. That all have by nature an innate persuasion of the Divine existence, a persuasion inseparable from their very constitution, we have abundant evidence in the contumacy of the wicked, whose furious struggles to extricate themselves from the fear of God are unavailing. Though Diagoras, and others like him, turn to ridicule what all ages have believed of religion;⁶⁸ though Dionysius scoff at the judgment of Heaven, – it is but a forced laughter, for the worm of a guilty conscience torments them within, worse than if they were seared with hot irons. I agree not with Cicero, that errors in process of time become obsolete, and that religion is increased and ameliorated daily. For the world, as will shortly be observed, uses its utmost endeavours to banish all knowledge of God, and tries every method of corrupting his worship. I only maintain, that while the stupid insensibility which the wicked wish to acquire, to promote their contempt of God, preys upon their minds, yet the sense of a Deity, which they ardently desire to extinguish, is still strong, and frequently discovers itself. Whence we infer, that this is a doctrine, not first to be learned in the schools, but which every man from his birth is self-taught, and which, though many strain every nerve to banish it from them, yet nature itself permits none to forget. Now, if the end for which all men are born and live, be to know God, – and unless the knowledge of God have reached this point, it is uncertain and vain, – it is evident, that all who direct not every thought and action of life to this end, are degenerated from the law of their creation. Of this the heathen philosophers themselves were not ignorant. This was Plato's meaning, when he taught that the chief good of the soul consists in similitude to God, when the soul, having a clear knowledge of him, is wholly transformed into his likeness.⁶⁹ The reasoning also of Gryllus, in Plutarch, is very accurate, when he affirms, that men entirely destitute of religion, not only do not excel the brutes, but are in many respects far more wretched, being obnoxious to evil under so many forms, and always dragging on a tumultuous and restless life. The worship of God is therefore the only thing which renders men superior to brutes, and makes them aspire to immortality.