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INSTITUTES
OF THE
CHRISTIAN RELIGION,
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INSTITUTES
OP THE
CHRISTIAN RELIGION.
BY
y
JOHN CALVIN.
TRANSLATED FROM THE ORIGINAL LATIN, AND COLLATED WITH THE AUTHOR'S LAST EDITION IN FRENCH,
BY JOHN ALLEN.
Non tamen omnino potuit mors invida totum ToUere Calvinum terris; sterna manebunt Ingenii monumenta tui: et livoris iniqui Languida paulatim cum flamma resederit, omnes lleligio qua pura nitet se fundet in oras Faraa tui. Buchanax. Poemat.
IN THREE VOLUMES. VOL. I.
FIRST AMERICAN, FROM THE LAST LONDON EDITION.
NEW-HAVEN:
PUBLISHED BY HEZEKIAH HOWE,
AWD BT
PHILIP H. NICKLIN, PHILADELPHIA.
William Fry, Printer. 1816.
THE
TRANSLATOR'S PREFACE
vwv«rvvwvww%<
XHE English Reader is here presented with a Trans- lation of one of the principal theological productions of the sixteenth century. Few persons, into whose hands this translation is likely to fall, will require to be informed that the author of the original work was one of an illustrious triumvirate, who acted the most ' conspicuous part in what has been generally and justly denominated The Reformation. Of that important revolution in ecclesiastical affairs, so necessary to the interests of true religion, and productive of such im- mense advantages even to civil society, Luther, ZuiNGLE, and Calvin, were honoured, by the provi- dence of God, to be the most highly distinguished instruments. It is no degradation to the memory of the many other ornaments of that age, to consider them as brilliant satellites in the firmament of the Church, revolving round these primary luminaries, to whom they were indebted for much of that lustre which they diffused over the earth; while they were all to-
vi TRANSLATOR'S PREFACE.
gcther revolving around one and the same common centre, though, it must be confessed, with considerable varieties of approximation, velocity, and obliquity in their courses; yet all deriving more or less copious com- munications of light from the great Sun of the moral system, the true Light of the world.
Differing in the powers of their minds as well as in the temperament of their bodily constitutions, placed in different circumstances, and called to act in different scenes, these leading Reformers, though engaged in the same common cause, displayed their characteristic and peculiar excellencies; which, it is no disparage- ment of that cause to admit, were likewise accompanied by peculiar failings. It is not the design of this Pre- face to pourtray and discriminate their respective cha- racters. They alike devoted their lives and labours to rescue Christianity from the absurdities, superstitions, and vices by which it had been so deplorably deformed, mutilated, and obscured, and to recal the attention of mankind from the doubtful traditions of men to the . unerring word of God. But while they were all dis- tinguished Reformers, Calvin has been generally ac- knowledged to have been the most eminent theologian of the three.
Such was the superiority of the talents and attain- ments of Calvin to those of most other great men, that the strictest truth is in danger of being taken for exagge- ration. It is impossible for any candid and intelligent person to liavc even a slight acquaintance with his writ-
TRANSLATOR'S PREFACE. vii
ings, without admiring his various knowledge, extensive learning, profound penetration, solid judgnient, acute reasoning, pure morality, and fervent piety.
His Commentaries on the Scriptures have been celebrated for a juster method of exposition than had been exhibited by any preceding writer. Above a hun- dred years after his death, Pool, the Author of the Synop- sis, in the preface to that valuable work, says; " Calvin's Commentaries abound in solid discussions of theologi- cal subjects, and practical improvements of them. Sub- sequent writers have borrowed most of their materials from Calvin, and his interpretations adorn the books even of those who repay the obligation by reproaching their master." And nothing can more satisfactorily evince the high estimation to which they are still entitled from the biblical student, than the following testimony given after the lapse of another century by the late learned bishop Horsley: '* I hold the memory of Calvin in high veneration; his works have a place in my library; and, in the study of the Holy Scriptures, he is one of the commentators whom I frequently consult."
But perhaps of all the writings of Calvin none has excited so much attention as his Institutes of the Christian Religion.
His original design in commencing this work is stated by himself, in the beginning of his Dedication, to have been to supply his countrymen, the French, with an elementary compendium for their instruction in the prin-
viii TRANSLATOR'S PREFACE.
ciples of true religion. But we learn from Beza, that, by the time of its completion, existing circumstances fur- nished the Author with an additional motive for sending it into the world, during his residence at Basil, whither he had retired to avoid the persecution which was then raging in France against all the dissentients from th& Church of Rome. Francis the First, king of France, courted the friendship of the Protestant princes of Ger- manv; and knowing their detestation of the cruelties which he employed against his subjects of the reformed religion, he endeavoured to excuse his conduct by al- leging, that he caused none to be put to death except some fanatics; who, so far from taking the word of God as the rule of their faith, gave themselves up to the im- pulses of their disordered imaginations, and even openly avowed a contempt for magistrates and sovereign princes. Unable to bear such foul aspersions of his brethren, Calvin determined on the immediate publication of this Treatise, which he thought would serve as an answer to the calumnies circulated by the enemies of the truth, and as an apology for his pious and persecuted country- men.
The Dedication to Francis is one of the most mas- terly compositions of modern times. The purity, elegance, and energy of style; the bold, yet respectful, freedom of address; the firm attachment to the Divine word; the Christian fortitude in the midst of persecution; the triumphant refutation of the calumnies of detractors; with other qualities which distinguish this celebrated remon- strance, will surely permit no reader of taste or piety
TRANSLATOR'S PREFACE. ix
to withhold his concurrence from the general admiration which it has received.
The Author composed this Treatise in Latin and French; and though at its first appearance it was little more than an outline of what it afterwards became, it was received with uncommon approbation, and a second edition was soon required. How many editions it passed through during his life, it is difficult, if not impossible, now to ascertain; but it obtained a very extensive cir- culation, and was reprinted several times, and every time was further improved and enlarged by him, till in the year 1559, twenty-three years after the first impression, he put the finishing hand to his work, and published it in Latin and French, with his last corrections and addi- tions.
The circulation which it enjoyed was not confined to persons capable of reading it in the languages in which it was written. It was translated into High Dutch, Low Dutch, Italian, and Spanish.
Soon after the publication of the Author's last edition, it was translated from the Latin into English. In this language it appears to have reached six editions in the life of the Translator. A reflection on the small number of persons who may be supposed to have had inclination and ability to read such a book at that period, compared with the number of readers in the present age, may excite some wonder that there should have been a de- mand for so many editions. But no surprise at this cir.
Vol. L b
X TRANSLATOR'S PREFACE.
cumstance will be felt by any person acquainted with the high estimation in which the works of the Author were held, by the venerable Reformers of the Church of England, and their immediate successors, as well as by the great majority of religious people in this country. This is not a question of opinion, but an undeniable fact. Dr. Heylyn, the admirer and biographer of Archbishop Laud, speaking of the early part of the seventeenth cen- tury, says, that Calvin's *' Book of Institutes was, for the most part, the foundation on which the young di- vines of those times did build their studies." The great Dr. Saunderson, who was Chaplain to King Charles the First, and after the restoration of Charles the Second was created Bishop of Lincoln, says; " When I began to set myself to the study of divinity as my proper business,^ Calvin's Institutions were recommended to me, as they were generally to all young scholars in those times, as the best and perfectest system of divinity, and the fittest to be laid as a ground- work in the study of this pro- fession. And indeed my expectation was not at all de- ceived in the reading of those Institutions."*-
* It is not uncommon, among persons of a certain class, to repre- sent the leading principles of Calvin as unfavourable to practical relii^ion, and to that kind of preaching which is adapted to affect the hearts and consciences of the hearers. A reference to the most able and intelligent theologians and preachers who have held those principles, and uj)()n whom they may reasonably be concluded to have exerted their genuine and fullest influence, will amply evince the inaccuracy of this representation. Of the excellent divine quoted above, King Charles the First was wont to say, that "he carried his cars to hear oihcr preachers, but his conscience to hear Mr, Sauii* dcrson."
TRANSLATOR'S PREFACE. xi
The great changes which have taken place in our lan- guage render it difficult to form a correct opinion of the merits of Mr. Norton's translation, which was first pub- lished about two hundred and fifty years ago. It must give rather a favourable idea of its execution, that it was carefully revised by the Reverend David Whitehead, a man of learning and piety, who, in the reign of Henry the Eighth, was nominated by Archbishop Cranmer to a bishopric in Ireland, and soon after the accession of Queen Elizabeth, was solicited by that Princess to fill the metropolitan See of Canterbury, but declined the preferment. But, whatever were the merits or defects of that translation at its first appearance, it has long been too antiquated, uncouth, and obscure, to convey any just idea of the original work, and abounds with passages which, to the modern English reader, cannot but be aU together unintelligible.
The intrinsic excellence of the book, its importance in the history of theological controversy, the celebrity of the author, the application of his name to designate the leading principles of the system he maintained, and the frequent collision of sentiment respecting various parts of that system, combine with other considerations to render it a matter of wonder, that it has not been long ago given to the English public in a new dress. The importance of it has also been much increased by the recent controversy respecting Calvinism, commenced by Dr. Tomline, the present Bishop of Lincoln, in which such direct and copious reference has been made to the writings of this Reformer, and especially to his Chris-
xii TRANSLATOR'S PREFACE.
TiAN Institutes. These circumstances and considera- tions have led to the present translation and publication, which, from the very respectable encouragement it has received, the Translator trusts will be regarded a^ an acceptable service to the religious public.
Among the different methods of translation, which have been recommended, he has adopted that which apr peared to him best fitted to the present undertaking, A servile adherence to the letter of the original, the style of which is so very remote from the English idiom, he thought would convey a very inadequate representation of the work; such extreme fidelity, to use an expres- sion of Cowper's, being seldom successful, even in a faithful transmission of the precise sentiments of the Author to the mind of the reader. A mere attention to the ideas and sentiments of the original, to the neglect of its style and manner, would expose the Translator of a treatise of this nature to no small danger of misre- presenting the meaning of the Author, by too frequent and unnecessary deviations from his language. He has, therefore, aimed at a medium between servility and looseness, and endeavoured to follow the style of the original as far as the respective idioms of the Latin and English would admit.
After the greater part of the work had been translated, he had the happiness to meet with an edition in French, of which he has availed himself in translating the re- mainder, and in the revision of what he had translated Ijcforc. Every person, who understands any two langua^
TRANSLATOR'S PREFACE. xiii
ges, will be aware that the ambiguity of one will some- times be explained by the precision of another: and, notwithstanding the acknowledged superiority of the Latin to the French in most of the qualities which con- stitute the excellence of a language, the case of the article is not the only instance in which Calvin's French elucidates his Latin.
The Scriptural quotations which occur in the work, the Translator has given, generally, in the words of our common English version; sometimes according to the readings in the margin of that version; and, in a few instances, he has literally translated the version adopted by the Author, where the context required his peculiar reading to be preserved. Almost all the writers of that age, writing chiefly in a dead language, were accustomed to speak of their adversaries in terms which the polished manners of the modern times have discarded, and which would now be deemed illiberal and scurrilous. Where these cases occur, the Trans- lator has not thought himself bound to a literal render^ ing of every v/ord, or at liberty to refine them entirely away, but has adopted such expressions as he appre^ hends will give a faithful representation of the spirit of the author to modern readers.
Intending this work as a complete system of theo- logy, the Author has made it the repository of his senti^ ments on all points of faith and practice. The whole being distributed into four parts, in conformity to the Apostle's Creed, and this plan beins^ very diiFerent from
xiv TRANSLATOR'S PREFACE.
that of most other bodies of divmity, the Translator has borrowed from the Latin edition of Amsterdam a very perspicuous General Syllabus, which will give the reader a clear view of the original design and plan of the treatise.
He would not be understood to represent these Insti- tutes as a perfect summary of Christian doctrines and morals, or to profess an unqualified approbation of all the sentiments they contain. This is a homage to which no uninspired writings can ever be entitled. But the simplicity of method; the freedom from the barbarous terms, captious questions, minute distinctions, and intricate subtilties of many other divines; the clear- ness and closeness of argument; the complete refutation of the advocates of the Roman church, sometimes by obvious conclusions from their professed principles, some- times by clear proofs of the absurdities they involve; the intimate knowledge of ecclesiastical history; the fa-^ miliar acquaintance with former theological controversies; the perspicuity of scriptural interpretation; and the uni- form spirit of genuine piety, which pervade the book, cannot escape the observation of any judicious reader.
It has been advised by some persons that the trans- lation should be accompanied by a few notes, to eluci- date and enforce some passages and to correct others: but, on all the consideration the Translator has been able to give to this subject, he has thought it would be best to content himself with the humble office of placing the smtiments of Calvin before the reader with all the
TRANSLATOR'S PREFACE. xv
fidelity in his power, without any addition or limitation. He hopes that the present publication will serve the cause of true religion, and that the reputation of the work itself will sustain no diminution from the form in which it now appears.
London, May 12, 1813.
P. S. Many persons have expressed a wish that tlie present edition of the Institutes should be preceded by a Life of the Author. But, to attempt doing any thing like justice to the subject, would require at least another volume, which could not be composed without more time and labour than the Translator has hitherto been able to devote to it. He now intends, however, to take every opportunity of collecting materials for the purpose, and will feel himself much obliged by any communica- tions relative to the subject itself, or to sources from which the requisite information may be derived.
THE
AUTHOR'S PREFACE
TO AN EDITION
PUBLISHED IN THE YEAR 1559, WITH HIS
LAST CORRECTIONS AND ADDITIONS.
x<%>vvwvwwvvw
In the first edition of this work, not expecting that suc- cess which the Lord in his infinite goodness hath given, I handled the subject for the most part in a superficial manner, as is usual in small treatises. But when I under- stood that it had obtained from almost all pious persons such a favourable acceptance as I never could have pre- sumed to wish, much less to hope; while I was conscious of receiving far more attention than I had deserved, I thought it would evince great ingratitude, if I did not en- deavour at least, according to my humble ability, to make some suitable return for the attentions paid to me;— at- tentions of themselves calculated to stimulate my indus- try. Nor did I attempt this only in the second edition; but in every succeeding one the work has been improved by some farther enlargements. But though I repented not the labour then devoted to it, yet I never satisfied myself, till it was arranged in the order in which it is now pub- Vot. I. A
2 AUTHOR'S PREFACE.
lished: and I trust I have here presented to my readers what their judgments will unite in approving. Of my diligent application to the accomplishment of this service for the Church of God, I can produce abundant proof. For, last winter, when I thought that a quartan ague would speedily terminate in my death, the more my disorder increased, the less I spared myself, till I had finished this book, to leave it behind me, as some grateful return to such kind solicitations of the religious public. Indeed, I would rather it had been done sooner, but it is soon enough, if well enough. I shall think it has appeared at the proper time, when I shall find it to have been more beneficial than before to the Church of God. This is my only wish.
I should indeed be ill requited for my labour, if I did not content myself with the approbation of God alone, despising equally the foolish and perverse judgments of ignorant men, and the calumnies and detractions of the wicked. For though God hath wholly devoted my mind to study the enlargement of his kingdom, and the pro- motion of general usefulness; and I have the testimony of my own conscience, of angels, and of God himself, that since I undertook the ofHce of a teacher in the church, I have had no other object in view than to profit the church by maintaining the pure doctrine of godliness; yet I sup- pose there is no man more slandered or calumniated than myself. When this Preface was actually in the press, I had certain information, that at Augsburg, were the States of the Empire were assembled, a report had been circula-
AUTHOR'S PREFACE. 3
ted, of my defection to the papacy, and received with un- becoming eagerness in the courts of the princes. This is the gratitude of those who cannot be unacquainted with th^ numerous proofs of my constancy, which not only re- fute such a foul calumny, but, with all equitable and hu- mane judges, ought to preserve me from it. But the devil, with all his host, is deceived, if he think to overwhelm me with vile falsehoods, or to render me more timid, indolent, or dilatory, by such indignities. For I trust that God in his infinite goodness will enable me to persevere with patient constancy in the career of his holy calling: of which I afford my pious readers a fresh proof in this edition.
Now my design in this work has been to prepare and qualify students of theology for the reading of the divine word, that they may have an easy introduction to it, and be enabled to proceed in it without any obstruction. For I think I have given such a comprehensive summary, and orderly arrangement of all the branches of religion, that, with proper attention, no person will find any difficulty in determining what ought to be the principal objects of his research in the Scripture, and to what end he ought to refer any thing it contains. This way therefore being pre- pared, if I should hereafter publish any expositions of the Scripture, I shall have no need to introduce long discus- sions respecting doctrines, or digressions on common topics, and therefore shall always compress them within a narrow compass. This will relieve the pious reader from great trouble and tediousness, provided he come previous-
4 AUTHOR'S PREFACE,
ly furnished with the necessary information, by a know- ledge of the present work. But as the reason of this design is very evident in my numerous Commentaries, I would rather have it known from the fact itself, than from my declaration.
Farewell, friendly reader, and if you receive any benefit from my labours, let me have the assistance of your prayers with God our Father.
Geneva, Ut August^ 1559,
DEDICATION
To His Most Christian Majesty, Francis, King of the French and his Sovereign, John Calvin wisheth peace and salvation in Christ,
When I began this work, Sire, nothing was farther from my thoughts than writing a book which would afterwards be presented to your Majesty. My intention was only to lay down some elementary principles, by which inquirers on the subject of religion might be instructed in the nature of true piety. And this labour I undertook chiefly for my countrymen, the French, of whom I apprehended multitudes to be hungering and thirsting after Christ, but saw very few possessing any real knowledge of him. That this was my design, the book itself proves by its simple method and unadorned composition. But when I perceived that the fury of cer- tain wicked men in your kingdom had grown to such a height, as to leave no room in the land for sound doctrine, I thought I should be usefully employed, if in the same work I delivered my instructions to them, and exhibited my confession to you, that you may know the nature of that doctrine, which is the object of such unbounded rage to those madmen, who are now disturbing your kingdom with fire and sword. For I shall not be afraid to acknowledge, that this treatise contains a summary of that very doctrine, which, according to their clamours,
6 DEDICATION.
deserves to be punished with imprisonment, banishment, proscription, and flames, and to be exterminated from the face of the earth. I well know with what atrocious insinua- tions your ears have been filled by them, in order to render our cause most odious in your esteem; but your clemency should lead you to consider, that if accusation be ac- counted a sufficient evidence of guilt, there will be an end of all innocence in words and actions. If any one in- deed, with a view to bring an odium upon the doctrine which I am endeavouring to defend, should allege that it has long ago been condemned by the general consent, and suppressed by many judicial decisions, this will be only equivalent to saying, that it has been sometimes violently rejected through the influence and power of its adversaries, and sometimes insidiously and fraudulently oppressed by falsehoods, artifices, and calumnies. Vio- lence is displayed, when sanguinary sentences are passed against it without the cause being heard; and fraud, when it is unjustly accused of sedition and mischief. Lest any one should suppose that these our complaints are un- founded, you yourself, Sire, can bear witness of the false calumnies with which you hear it daily traduced; that its only tendency is to wrest the sceptres of kings cut of their hands, to overturn all the tribunals and judicial pro- ceedings, to subvert all orders and governments, to dis- turb the peace ajid tranquillity of the people, to abrogate all laws, to scatter all properties and possessions, and, in a word, to involve every thing in total confusion. And yet you hear the smallest portion of what is alleged against it: for such horrible things are circulated among the vulgar, that if they were true, the whole world would justly pronounce it and its abettors worthy of a thousand fires and gibbets. Who then will wonder at its becoming the object of public odium, where credit is given to such
DEDICATION. iT
most iniquitous accusations? This is the cause of the ge- neral consent and conspiracy to condemn us and our doc- trine. Hurried away with this impulse, those who sit in judgment pronounce for sentences the prejudices they brought from home with them: and think their duty fully discharged, if they condemn none to be punished but such as are convicted by their own confession, or by suiTicient proofs. Convicted of what crime? Of this con- demned doctrine, they say. But with what justice is it condemned? Now the ground of defence was not to abjure the doctrine itself, but to maintain its truth. On this sub- ject, however, not a word is allowed to be uttered.
Wherefore I beseech you, Sire, and surely it is not an unreasonable request, to take upon yourself the entire cognizance of this cause, which has hitherto been con- fusedly and carelessly agitated without any order of law, and with outrageous passion rather than judicial gravity. Think not that I am now meditating my own individual defence, in order to effect a safe return to my native country: for, though I feel the affection which every man ought to feel for it, yet, under the existing circumstances, I regret not my removal from it. But I plead the cause of all the godly, and consequently of Christ himself, which having been in these times persecuted and tram- pled on in all possible ways in your kingdom, now lies in a most deplorable state, and this indeed rather through the tyranny of certain Pharisees, than with your know- ledge. How this comes to pass is foreign to my present purpose to say, but it certainly lies in a most afflicted state. For the ungodly l"uive gone to such lengths, that the truth of Christ, if not vanquished, dissipated, and entirely destroyed, is buried, as it were, in ignoble ob- scurity, v^hile the poor despised church is either destroy- ed bv cruel massacres, or driven away in^o banishment,
8 DEDICATION.
or menaced and terrified into total silence. And still they continue their wonted madness and ferocity, pushing violently against the wall already bent, and finishing the ruin they have begun. In the mean time, no one comes forward to plead the cause against such furies. If there be any persons desirous of appearing most favourable to the truth, they only venture an opinion, that forgiveness should be extended to the error and imprudence, of igno- rant people. For this is the language of these moderate men, calling that error and imprudence which they know to be the certain truth of God, and those ignorant people, whose understanding they perceive not to have been so despicable to Christ, but that he has favoured them with the mysteries of his heavenly wisdom. Thus all are asha- med of the Gospel. But it shall be yours, Sire, not to turn away your ears or thoughts from so just a defence, espe- cially in a cause of such importance as the maintenance of God's glory unimpaired in the world, the preservation of the honour of divine truth, and the continuance of the kingdom of Christ uninjured among us. This is a cause worthy of your attention, worthy of your cognizance, worthy of your throne. This consideration constitutes true royalty, to acknowledge yourself in the government of your kingdom to be th^ minister of God. For where the glory of God is not made the end of the government, it is not a legitimate sovereignty, but an usurpation. And he is deceived, who expects lasting prosperity in that kingdom which is not ruled by the sceptre of God, that is, his holy word; for that heavenly oracle cannot fail, which declares that '' where there is no vision the people perish." {a) Nor should you be seduced from this pursuit by a contempt of our meanness. We are fully conscious to ourselves how very mean and abject we are,
{n) Prov. xx'X 18.
DEDICATION. 9
being- miserable sinners before God, and accounted most despicable by men; being (if you please) the refuric oi' the world, deserving of the vilest appellations that can be found; so that nothing remains for us to glory in before God, but his mercy alone, by which, withovit any merit of ours, we have been admitted to the hope of eiernal salvation, and before men nothing but our weakness, the slightest confession of which is esteemed by them as the greatest disgrace. But our doctrine must stand, exatted above all the glory, and invincible by all the power of the world; because it is not ours, but the doctrine of the living God, and of his Christ, whom the Father hath constituted King, that he may have dominion from sea to sea, and from the river even to the ends of the earth, and that he may rule in such a manner, that the whole earth, with its strength of iron and brass, with its splen- dour of gold and silver, smitten by the rod of his mouth, may be broken to pieces like a potter's vessel: (d) for thus do the prophets foretel the magnificence of his kingdom.
Our adversaries reply, that our pleading the word of God is a false pretence, and that we are nefarious cor- ruptors of it. But that this is not only a malicious calumny, but egregious impudence, by reading our confession, you will, in your wisdom, be able to judge. Yet some- thing farther is necessary to be said, to excite your atten- tion, or at least to prepare your mind for this perusaL Paul's direction, that every prophecy be framed *' accor- ding to the analogy of faith," {c) has fixed an invariable standard by which all interpretation of Scripture ought to be tried. If our principles be examined by this rule of faith, the victory is ours. For what is more consistent with faith, than to acknowledge ourselves naked of all
(h) Dan. ii. 34. Isaiah x'l. 4. Psalm ii. 9, (<?) Rom. xii. 6.
Vol. I. H
10 DEDICATION.
virtue, that we may be clothed by God; empty of all good, that we may be filled by him; slaves to sin, that we may be liberated by him; blind, that we may be en- lightened by him; lame, that we may be guided by him; weak, that we may be supported by him; to divest our« selves of all ground of glorying, that he alone may be eminently glorious, and that we may glory in him? When we advance these and similar sentiments, they interrupt us with complaints that this is the way to overturn, I know not what blind light of nature, pretended prepara- tions, free will, and works meritorious of eternal salvation, together with all their supererogations; because they can- not bear that the praise and glory of all goodness, strength, righteousness, and wisdom, should remain entirely with God. But we read of none being reproved for having drawn too freely from the fountain of living waters; on the contrary, they are severely upbraided who '* have hewed them out cisterns, broken cisterns that can hold no water." {d) Again, what is more consistent with faith, than to assure ourselves of God being a propitious Father, where Christ is acknowledged as a brother and Mediator? than securely to expect all prosperity and happiness from him, whose unspeakable love towards us went so far, that " he spared not his own Son, but delivered him up for us?" (e) than to rest in the certain expectation of salva- tion and eternal life, when we reflect upon the Father's gift of Christ, in whom such treasures are hidden? Here they oppose us, and complain that this certainty of confi- dence is chargeable with arrogance and presumption. But as we ought to presume nothing of ourselves, so we should presume every thing of God; nor are we divested of vain glory for any other reason than that we may learn to glory in the Lord. What shall I say more^
(d) Jer. ii. 13. (e) Rom. viii. 3?.
DEDICATION. 11
Review, Sire, all the parts of our cause^ and consider us worse than the most abandoned of mankind, unless you clearly discover that we thus " both labour and suffer reproach, because we trust in the living God," {f) be- cause we believe that *' this is lite eternal, to know the only true God, and Jesus Christ whom he hath sent." [g) For this hope some of us are bound in chains, others are lashed with scourges, others are carried about as laughing- stocks, others are outlawed, others are cruelly tortured, others escape by flight, but we are all reduced to extreme perplexities, execrated with dreadful curses, cruelly slan- dered, and treated with the greatest indignities. Now look at our adversaries, (I speak of the order of priests, at whose will and direction others carry on these hostili-- ties against us,) and consider a little, with me, by what principle they are actuated. The true religion, which is taught in the Scriptures, and ought to be universally maintained, they readily permit both themselves and others to be ignorant of, and to treat with neglect and contempt. They think it very unimportant what any one holds or denies concerning God and Christ, provided he submits his mind with an implicit faith (as they call it) to the judgment of the Church. Nor are they much affected, if the glory of God happen to be violated with open blas- phemies, provided no one lift a finger against the primacy of the Apostolic See, and the authority of their holy Mother Church. Why, therefore, do they contend with such extreme bitterness and cruelty for the mass, purga- tory, pilgrimages, and similar trifles, and deny that any piety can be maintained without a most explicit faith, so to speak, in these things; whereas they prove none of them from the Word of God? Why, but because their belly is their god, their kitchen is their religion; deprived
(/) 1 Tim. iv. 10. ( s) Jol»n xvii. 3.
12 DEDICATIOJS}.
of which, they consider themselves no longer as Chris- tians, or even as men. For though some feast themselves in splendour, and others subsist on slender fare, yet all live on the same pot, which without this fuel would not only cool, but completely freeze. Every one of them therefore, who is most solicitous for his belly, is found to be a most strenuous champion for their faith. Indeed they universally exert themselves for the preservation of their kingdom, and the repletion of their belly, but not one of them discovers the least indication of sincere zeal.
Nor do their attacks on our doctrine cease here; they urge every topic of accusation and abuse to render it an object of hatred or suspicion. They call it novel, and of recent origin, — they cavil at it as doubtful and uncertain, — they inquire by what miracles it is confirmed, — they ask whether it is right for it to be received contrary to the consent of so many holy fathers, and the custom of the highest antiquity? — they urge us to confess that it is schismatical in stirring up opposition against the Church, or that the Church was wholly extinct for many ages, during which no such thing was known. — Lastly, they say, all arguments are unnecessary, for that its nature may be determined by its fruits, since it has produced such a multitude of sects, so many factious tumults, and such great licentiousness of vices. It is indeed very easy for them to insult a deserted cause with the credulous and ignorant multitude, but if we had also the liberty of speaking in our turn, this acrimony, which they now dis- cover in violently foaming against us with equal licen- tiousness and impunity, would presently cool.
In the first place, their calling it novel is highly inju- rious to God, whose holy word deserves not to be ac-
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cused of novelty. I have no doubt of its being new to them, to whom Jesus Christ and the Gospel are equally- new. But those who know the antiquity of this preaching of Paul, *' that Jesus Christ died for our sins, and rose again for our justification," {h) will find no novelty among us. That it has long been concealed, buried, and unknown, is the crime of human impiety. Now that the goodness of God has restored it to us, it ought at least to be al- lowed its just claim of antiquity.
From the same source of ignorance springs the notion of its being doubtful and uncertain. This is the very thing which the Lord complains of by his prophets; that *' the ox knoweth his owner, and the ass his master's crib," (i) but that his people know not him. But however they may laugh at its uncertainty; if they were called to seal their own doctrine with their blood and lives, it would appear how much they value it. Very different is our confidence, which dreads neidier the terrors of death, nor even the tribunal of God.
Their requiring miracles of us is altogether unreason- able; for we forge no new Gospel, but retain the very same, whose truth was confirmed by all the miracles ever wrought by Christ and the apostles. But they have this peculiar advantage above us, that they can confirm their faith by continual miracles even to this day. But the truth is, they allege miracles which are calculated to unsettle a mind otherwise well established, they are so frivolous and ridiculous, or vain and false. Nor, if they were ever so preternatural, ought they to have any weight in op- position to the truth of God, since the name of God ought to be sanctified in all places and at all times, wliether b}
ih) Rom. iv. 25, 1 Cor. xv. 3, 17. (i) Isaiah i. 3.
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miraculous events, or by the common order of nature. This fallacy might perhaps be more specious, if the Scrip- ture did not apprize us of the legitimate end and use of miracles. For Mark informs us, that the miracles which followed the preaching of the apostles were wrought in confirmation [k) of it, and Luke tells us, that (/) " the Lord gave testimony to the word of his grace,'' when '* signs and wonders" were " done by the hands" of the apostles. Very similar to which is the assertion of the apostle, that ** salvation was confirmed" by the preach- ing of the Gospel, " God also bearing witness with signs and wonders and divers miracles." {m) But those things which we are told were seals of the Gospel, shall we pervert to undermine the faith of the Gospel? Those things which were designed to be testimonials of the truth, shall we accommodate to the confirmation of falsehoods? It is right, therefore, that the doctrine, which, according to the evangelist, claims the first attention, be examined and tried in the first place, and if it be approved, then it ought to derive confirmation from miracles. But it is the characteristic of sound doctrine, given by Christ, that it tends to promote not the glory of men, but the glory of God. (w) Christ having laid down this proof of a doctrine, it is wrong to esteem those as miracles which are directed to any other end than the glorification of the name of God alone. And we should remember that Satan has his won- ders, which though they are juggling tricks rather than real miracles, are such as to delude the ignorant and in- experienced. Magicians and enchanters have always been famous for miracles, idolatry has been supported by as- tonishing miracles, and yet we admit them not as proofs of the superstition of magicians or idolaters. With this
{k) Mark xvi. 20. (/) Acts xiv. 3.
(in) Heb. ii. 3, 4. (zi) John vii. 18. viii. 59.
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engine also the simplicity of the vulgar was anciently as- sailed by the Donatists, who abounded in miracles. We therefore give the same answer now to our adversaries as Augustine (o) gave to the Donatists, that our Lord hath cautioned us against these miracle-mongers by his prediction, that there should arise false prophets, who, by various signs and lying wonders, should " deceive (if possible) the very elect." (p) And Paul has told us, that the kingdom of Antichrist would be " with all power^ and signs, and lying wonders." (g) But these n^iracles (they say) are wrought, not by idols, or sorcerers, or false prophets, but by saints. As if we were ignorant, that it is a stratagem of Satan to " transform" himself " into an angel of light." (r) At the tomb of Jeremiah, {s) who was buried in Egypt, the Egyptians formerly offered sacri- fices and other divine honours. Was not this abusing God's holy prophet to the purposes of idolatry. Yet they supposed this veneration of his sepulchre to be rewarded with a cure for the bite of serpents. What shall we say, but that it has been, and ever will be, the most righteous vengeance of God to " send those who receive not the love of the truth strong delusions, that they should believe a lie?" {t) We are by no means without miracles, and such as are certain, and not liable to cavils. But those under which they shelter themselves are mere illusions of Satan, seducing the people from the true worship of God to vanity.
Another calumny is their charging us with opposition to the fathers, I mean the writers of the earlier and purer ages, as if those writers were abetters of their impiety; whereas if the contest were to be terminated by this au-
(o) In Joan, tract. 13. (/>) Matt. xxiv. 24.
(q) 2 Tl.ess. ii. 9. (r) 2 Cor. xi. 14.
(s) Hierom. in praef. Jerem. (t) 2 Thess. ii. 10, II.
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thority, the victory in most parts of the controversy, to speak ill the most modest terms, would be on our side. But though the writings of those fathers contain many wise and excellent things, yet in some respects they have suffered the common fate of mankind; these very dutiful children reverence only their errors and mistakes, but their excellencies they either overlook, or conceal, or corrupt; so that it may be truly said to be their only study to collect dross from the midst of gold. Then they over- whelm us with senseless clamours, as despisers and ene- mies of the fathers. But we do not hold them in such con- tempt, but that if it were consistent with my present design, I could easily support by their suffrages most of the sentiments that we now maintain. But while we make use of their writings, we always remember that ''all things are ours," to serve us, not to have dominion over us, and that ** we are Christ's" (v) alone, and owe him universal obedience. He who neglects this distinction will have nothing decided in religion; since those holy men were ignorant of many things, frequently at variance with each other, and sometimes even inconsistent with themselves. There is great reason, they say, for the admonition of Solomon, ** not to transgress or remove the ancient land- marks, which our fathers have set." (w) But the same rule is not applicable to the bounding of fields, and to the obedience of faith, which ought to be ready to " forget her own people and her father's house." (x) But if they are so fond of allegorizing, why do they not explain the apostles, rather than any others, to be those fathers, whose appointed landmarks it is so unlawful to remove? For ihh is the interpretation of Jerome, whose works they have received into their canons. But if they insist on preserving
iv) 1 Cor. iii. 21, 23. (w) Prov. xxii. 2S.
(x) Psalm xlv. 10.
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the landmarks of those whom they understand to be in- tended, why do they at pleasure so freely transgress them themselves? There were two fathers (z/), of whom one said, that our God neither eats nor drinks, and therefore needs neither cups nor dishes; the other, that sacred things require no gold, and that gold is no recommendation of that which is not purchased with gold. This landmark therefore is transgressed by those who in sacred things are so much delighted with gold, silver, ivory, jewels, muslins, and silks, and suppose that God is not rightly worshipped, unless all these things abound in exquisite splendour, or rather extravagant profusion. There was a father (z) who said he freely partook of flesh on a day when others abstained from it, because he was a Christian. They transgress the landmarks therefore when they curse the soul that tastes flesh in Lent. There were two fathers (a), of whom one said, that a monk who labours not with his hands is on a level with a cheat or a robber; and the other, that it is unlawful for monks to live on what is not their own, notwithstanding their assiduity in contempla- tions, studies, and prayers: and they have transgressed this landmark by placing the idle and distended carcases of monks in cells and brothels, to be pampered on the substance of others. There was a father (O) who said, that to see a painted image of Christ, or of any saint, in the temples of Christians, is a dreadful abomination. Nor was this merely the sentence of an individual; it was also decreed by an ecclesiastical council, that the object of worship should not be painted on the walls. They are far from confining themselves within these landmarks,
(tj) Acat. in lib. 2. cap. 16. Trip. Hist. Amb. lib. 2. de Off. c. 28. (z) Spiridion. Trip. Hist. lib. 1. c. 10. (a) Trip. Hist. lib. 8. c 1. August, de Opere Mon. c. 17. (6) Epiph. Epist. ab. Hier. vers. Con. Eliber.c 36. Vol. I. e
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for every corner is filled with images. Another father (c) has advised that after having discharged the office of hu- manity towards the dead by the rites of sepulture, we should leave them to their repose. They break through these landmarks by inculcating a constant solicitude for the dead. There was oue of the fathers {d) who asserted that the substance of bread and wine in the eucharist ceases not, but remains, just as the substance of the hu- man nature remains in the Lord Christ united with the divine. They transgress this landmark therefore by pre- tending, that on the words of the Lord being recited, the substance of bread and wine ceases, and is transubstan- tiated into his body and blood. There were fathers (e) who, while they exhibited to the universal Church only one eucharist, and forbade all scandalous and immoral persons to approach it, at the same time severely censured all who when present did not partake of it. How far have they removed these landmarks, when they fill not only the churches, but even private houses with their masses, admit all who choose to be spectators of them, and every one the more readily in proportion to the magnitude of his contribution, however chargeable with impurity and wickedness; they invite none to faith in Christ and a faithful participation of the sacraments; but rather for purposes of gain bring forward their own work instead of the grace and merit of Christ. There were two fathers, (/) of whom one contended that the use of Christ's sacred supper should be wholly forbidden to those who, content with partaking of one kind, abstained from the other; the other strenuously maintained that Christian people ought
(c) Amb. lib. de Abra. 1. c. 7.
(d) Gelas. Pap. in Cone. Rom.
(e) Chrys. in leap. Ephes. Callx. Papade Cons.dist. 2.
(/) Geles. can. Comperimus de Cons. dist. 2. Cypr. Epist. 2. lib. 1. de Lajjs.
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not to be refused the blood of their Lord, for the con- fession of whom they are required to shed their own. These landmarks also they have removed, in appointing, by an inviolable law, that very thing which the former punished with excommunication, and the latter gave a powerful reason for disapproving. There was a father [g) who asserted the temerity of deciding on either side of an obscure subject, without clear and evident teiitimouies of Scripture. This landmark they forgot when they made so many constitutions, canons, and judicial determinations, without any authority from the word of God. There was a father (h) who upbraided Montanus with having, among other heresies, been the first imposer of laws for the ob- servance of fasts. They have gone far beyond this land- mark also, in establishing fasts by the strictest laws. There was a father (i) who denied that marriage ought to be forbidden to the mhiisters of the Church, and pronounced cohabitation with a wife to be real chastity; and there were fathers who assented to his judgment. They have transgressed these landmarks by enjoining on their priests the strictest celibacy. There was a father who thought that attention should be paid to Christ only, of whom it is said, " Hear ye him," and that no regard should be had to what others before us have either said or done, only to what has been commanded by Christ who is pre- eminent over all. This landmark they neither prescribe to themselves, nor permit to be observed by others, when they set up over themselves and others any masters rather than Christ. There was a father {k) who contended that the Church ought not to take the precedence of Christ, because his judgment is always according to truth, but
(<?) August. lib. 2. de Pec. Mcr. cap, uit.
(h) Apollon. de quoEccl. Hist. lib. 5. cap. 11, 12.
(/) Paphnut. Trip. Hist. lib. 2. c. 14, 12. Cypr. Epist. 2. 1. 2-
(k) Aug-, cap. 2. contr. Cresc. Grammatic.
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ecclesiastical judges, like other men, may generally be deceived. Breaking down this landmark also, they scru- ple not to assert, that all the authority of the Scripture depends on the decision of the Church. All the fathers with one heart and voice have declared it execrable and detestable for the holy word of God to be contaminated with the subtleties of sophists, and perplexed by the wrangles of logicians. Do they confine themselves within these landmarks, when the whole business of their lives is to involve the simplicity of the Scripture in endless controversies, and w^orse than sophistical \vrangles? So that if the fathers were now restored to life, and heard this act of wrangling, which they call speculative divinity, they would not suspect the dispute to have the least re- ference to God. But if I would enumerate all the instances in which the authority of the fathers is insolently rejected by those who would be thought their dutiful children, my address would exceed all reasonable bounds. Months and years would be insufficient for me. And yet such is their consummate and incorrigible impudence, they dare to censure us for presuming to transgress the ancient landmarks.
Nor can they gain any advantage against us by their argument- from custom. For if we were compelled to submit to custom, we should have to complain of the greatest injustice. Indeed, if the judgments of men were correct, custom should be sought among the good. But the fact is often very different. What appears to be prac- tised by many soon obtains the force of a custom. And human affairs have scarcely ever been in so good a state as for the majority to be pleased with things of real ex- cellence. From the private vices of multitudes, therefore, has arisen public error, or rather a common agreement of vices, which these good men would now have to be re-
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ceived as law. It is evident to all who can see, that the world is inundated with more than an ocean of evils, that it is overrun with numerous destructive pests, that every thing is fast verging to ruin, so that we must altogether despair of human affairs, or vigorously and even violently oppose such immense evils. And the remedy is rejected for no other reason, but because we have been accus- tomed to the evils so long. But let public error be tolera- ted in human society; in the kingdom of God nothing but his eternal truth should be heard and regarded, which no succession of years, no custom, no confederacy, can circumscribe. Thus Isaiah once taught the chosen people of God: ** Say ye not, A confederacy, to all to whom this people shall say, A confederacy;" that is, that they should not unite in the wicked consent of the people; " nor fear their fear, nor be afraid," but rather '' sanctify the Lord of hosts," that he might " be their fear and their dread." (/) Now therefore let them, if they please, object against us past ages and present examples; if we " sanctify the Lord of hosts," we shall not be much afraid. For, whether many ages agree in similar impiety, he is mighty to take vengeance on the third and fourth generation; or whether the whole world combine in the same iniquity, he has given an example of the fatal end of those who sin with a multitude, by destroying all men with a deluge, and preserving Noah and his small family, in order that his individual faith might condemn the whole world. Lastly, a corrupt custom is nothing but an epidemical pestilence, which is equally fatal to its objects, though they fall with a multitude. Besides, they ought to con- sider a remark, somewhere made by Cyprian, (m) that persons who sin through ignorance, though they cannot
(/) Isai. viii. l2, 13.
(m) Epist. 3. Ub. 2. et in epist. ad Julian, de Uxr6t. baptlz.
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be wholly exculpated, may yet be considered in some degree excusable; but those who obstinately reject the truth offered by the Divine goodness, are without any excuse at all.
Nor are we so embarrassed by their dilemmas as to be obliged to confess, either that the Church was for some time extinct, or that we have now a controversy with the Church. The Church of Christ has lived, and will con- tinue to live, as long as Christ shall reign at the right hand of the Father, by whose hand she is sustained, by whose protection she is defended, by whose power she is preserved in safety. For he will undoubtedly perform what he once promised, to be with his people ** even to the end of the world." (n) We have no quarrel against the Church, for with one consent we unite with all the company of the faithful in worshipping and adoring the one God and Christ the Lord, as he has been adored by all the pious in all ages. But our opponents deviate widely from the truth when they acknowledge no Church but what is visible to the corporeal eye, and endeavour to circumscribe it by those limits within which it is far from being included. Our controversy turns on the two following points: — first, they contend that the form of the Church is always apparent and visible; secondly, they place that form in the see of the Roman Church and her order of prelates. We assert, on the contrary, first, that the Church may exist without any visible form; secondly, that its form is not contained in that external splendour which they foolishly admire, but is distinguish- ed by a very different criterion, viz. the pure preaching of God's word, and the legitimate administration of the sacraments. They are not satisfied unless the Church can
(m) Matt, xxviii. 20.
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always be pointed out with the finger. But how often among the Jewish people was it so disorganized, as to have no visible form left? What splendid form do we suppose could be seen, when Elias deplored his being left alone? (o) How long, after the coming of Christ, did it remain without any external form? How often, since that time, have wars, seditions, and heresies, oppressed and totally obscured it? If they had lived at that period, would they have believed that any Church existed? Yet Elias was informed that there were ** left seven thousand" who had " not bowed the knee to Baal." Nor should we entertain any doubt of Christ's having always reigned on earth ever since his ascension to heaven. But if the pious at such periods had sought for any form evident to their senses, must not their hearts have been quite dis- couraged? Indeed it was already considered by Hilary in his day as a grievous error, that people were absorbed in foolish admiration of the episcopal dignity, and did not perceive the dreadful mischiefs concealed under that dis- guise. For this is his language: [p) " One thing I advise you, beware of Antichrist, for you have an improper at- tachment to walls; your veneration for the Church of God is misplaced on houses and buildings; you wrongly intro- duce under them the name of peace. Is there any doubt that they will be seats of Antichrist? I think mountains, woods, and lakes, prisons and whirlpools, less dangerous, for these were the scenes of retirement or banishment in which the prophets prophesied." But what excites the venera- tion of the multitude in the present day for their horned bishops, but the supposition that those are the holy prelates of religion whom they see presiding over great cities? Away then with such stupid admiration. Let us rather leave this to the Lord, since he alone *' knoweth
(o) 1 King's xix. 14, 18. (/>) Contr. Auxcnl.
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them that are his," [q) and sometimes removes from hu- man observation all external knowledge of his Church. I admit this to be a dreadful judgment of God on the earth, but if it be deserved by the impiety of men, why do we attempt to resist the righteous vengeance of God? Thus the Lord punished the ingratitude of men in former ages; for, in consequence of their resistance to his truth, and extinction of the Hght he had given them, he permitted them to be blinded by sense, deluded by absurd false- hoods, and immerged in profound darkness, so that there was no appearance of the true Church left; yet, at the same time, in the midst of darkness and errors, he pre- served his scattered and concealed people from total destruction. Nor is this to be wondered at, for he knows how to save in all the confusion of Babylon, and the flame of the fiery furnace. But how dangerous it is to estimate the form of the Church by I know not what vain pomp, which they contend for; I shall rather briefly suggest their state at large, lest I should protract this discourse to an excessive length. The Pope, they say, who holds the Apostolic see, and the bishops anointed and consecrated by him, provided they are equipped with mitres and crosiers, represent the Church, and ought to be considered as the Church. Therefore they cannot err. How is this? — Because they are pastors of the Church, and consecrated to the Lord. And did not the pastoral character belong to Aaron, and the other rulers of Israel? Yet Aaron and his sons, after their designation to the priesthood, fell into error when they made the golden calf, (r) According to this mode of reasoning, why should not the four hundred prophets, who lied to Ahab, have represented the Church? [s) But the Church remained
(-7) 2 Tim. ii. 19. (r) Exod. xxxii. 4.
(s) 1 Kings xxii. 6, 11—23.
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on the side of Mica'mh, solitary and despised as he was, and out of his mouth proceeded the truth. Did not those prophets exhibit both the name and appearance of the Church, who with united violence rose up against Jere- miah, and threatened and boasted, " the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet?" (t) Jeremiah is sent singly against the whole multitude of prophets, with a denun- ciation from the Lord, that the law shall perish from the priest, counsel from the wise, and the word from the prophet, (v) And was there not the like external respec- tability in the council convened by the chief priests, scribes, and pharisees, to consult about putting Christ to death? (w) Now let them go and adhere to the external appearance, and thereby make Christ and all the prophets schismatics, and, on the other hand, make the ministers of Satan instruments of the Holy Spirit. But if they speak their real sentiments, let them answer me sincerely, what nation or place they consider as the seat of the Church, from the time when, by a decree of the council of Basil, Eugenius was deposed and degraded from the pontificate, and Amadeus substituted in his place. They cannot deny that the council, as far as relates to external forms, was a lawful one, and summoned not only by one pope, but by two. There Eugenius was pronounced guilty of schism, rebellion, and obstinacy, together with all the host of cardinals and bishops, who had joined him in attempting a dissolution of the council. Yet afterwards, assisted by the favour of princes, he regained the quiet possession of his former dignity. That election of Ama- deus, though formally made by the authority of a general and holy synod, vanished into smoke, and he was appeas- ed with a cardinal's hat, like a barking dog with a morseK
(t) Jer. xviii. 18, (v) Jer. iv. 9. (k) Matt. xxvi. 3, 4.
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From the bosom of those heretics and rebels have pro- ceeded all the popes, cardinals, bishops, abbots, and priests, ever since. Here they must stop. For to which party will they give the title of the Church? Will they deny that this was a general council, which wanted nothing to complete its external majesty, being solemnly convened by two papal bulls, consecrated by a presiding legate of the Roman see, and well regulated in every point of order, and invariably preserving the same dig- nity to the last? Will they acknowledge Eugenius to be a schismatic, with all his adherents, by whom they have all been consecrated? Either therefore let them give a different definition of the form of the Church, or, what- ever be their number, we shall account them all schis- matics, as having been knowingly and voluntarily ordain- ed by heretics. But if it had never been ascertained before, that the Church is not confined to external pomps, they would themselves afford us abundant proof of it, who have so long superciliously exhibited themselves to the world under the tide of the Church, though they were at the same time the deadly plagues of it. I speak not of their morals, and those tragical exploits with which all their lives abound, since they profess themselves to be Pharisees, who are to be heard and not imitated. I refer to the very doctrine itself, on which they found their claim to be considered as the Church. If you devote a portion of your leisure. Sire, to the perusal of our writings, you will clearly discover that doctrine to be a fatal pestilence of souls, the firebrand, ruin, and destruc- tion of the Church.
Finally, they betray great want of candour, by invidi- ously repeating what great commotions, tumults, and contentions have attended the preaching of our doctrine, and what effects it produces in many persons. For it is
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unfair to charge it with those evils which ought to be attributed to the malice of Satan. It is the native property of the Divine word, never to make its appearance without disturbing Satan, and rousing his opposition. This is the most certain and unequivocal criterion by which it is dis- tinguished from false doctrines, which are easily broached when they are heard with general attention, and received with applauses by the world. Thus in some ages, when * all things were immerged in profound darkness, the prince of this world amused and diverted himself with the gene- rality of mankind, and, like another Sardanapalus, gave himself up to his ease and pleasures in perfect peace; for what would he do but amuse and divert himself, in the quiet and undisturbed possession of his kingdom? But when the light shining from above dissipated a portion of his darkness, when that Mighty One alarmed and assaulted his kingdom, then he began to shake ofFhis wonted torpor, and to hurry on his armour. First, indeed, he stirred up the power of men to suppress the truth by violence at its first appearance, and when this proved ineffectual, he had recourse to subtlety. He made the Catabaptists, and other infamous characters, the instruments of exciting dissentions and doctrinal controversies, with a view to obscure and finally to extinguish it. Artd now he continues to attack it in both ways; for he endeavours to root up this genuine seed by means of human force, and at the same time tries every effort to choke it with his tares, that it may not grow and produce fruit* But all his at- tempts will be vain, if we attend to the admonitions of the Lord, who hath long ago made us acquainted with his devices, that we might not be caught by him unawares, and has armed us with sufficient means of defence against all his assaults. But to charge the word of God with the odium of seditions, excited against it by wicked and re- bellious men, or of sects raised by impostors; is not this
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extreme malignity? Yet it is not without example in for- mer times. Elias was asked whether it was not he " that troubled Israel." (x) Christ was represented by the Jews as guilty of sedition, (y) The apostles were accused of stirring up popular commotions, (z) Wherein does this differ from the conduct of those, who at the present day impute to us all the disturbances, tumults, and contentions that break out against us? But the proper answer to such accusations has been taught us by Elias, that the dissemi- nation of errors and the raising of tumults is not charge- able on us, but on those who are resisting the power of God. But as this one reply is sufficient to repress their temerity, so on the other hand we must meet the weak- ness of some persons, who arc frequently disturbed with such offences, and become unsettled and wavering in their minds. Now that they may not stumble and fall amidst this agitation and perplexity, let them know that the apos- tles in their day experienced the same things that now befal us. There were '* unlearned and unstable" men, Peter says, who " wrested" the inspired writings of Paul *^ to their own destruction." (a) There were despisers of God, who when they heard that " where sin abounded grace did much more abound," immediately concluded, Let us " continue in sin, that grace may abound." When they heard that the faithful were "not under the law," they immediately croaked, " we will sin, because we are not under the law, but under grace." (l)) There were some who accused him as an encourager of sin. Many false apostles crept in, to destroy the churches he had raised. " Some preached" the gospel " of envy and strife, not in sincerity," maliciously ** supposing to add affliction to his bonds." (c) In some places the gospel was attended with little benefit. "All were seeking their own, not the
(x) 1 Kings xviii. 17. (y) Luke xxiii. 2, 5. (e) Acts xvli. 6. xxiv. 5. (o) 2 Pet. iii. 16. (b) Rom. v. 20. vi. ], 14, 15. (r) Phil. i. 15, 16.
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things of Jesus Christ." {d) Others returned *'like dogs to their vomit, and like swine to their wallowing in the mire." {e) Many perverted the liberty of the spirit into the licentiousness of the flesh. Many insinuated them- selves as brethren, who afterwards brought the pious into dangers. Various contentions were excited among the brethren themselves. What was to be done by the apostles in such circumstances? Should they not have dissembled for a time, or rather have rejected and deserted that Gos- pel which appeared to be the nursery of so many disputes, the cause of so many dangers, the occasion of so many offences? But in such difficulties as these their minds were relieved by this reflection, that Christ is the *' stone of stumbling and rock of offence," (/*) " set for the fall and rising again of many, and for a sign which shall be spoken against;" (g) and armed with this confidence, they proceeded boldly through all the dangers of tumults and offences. The same consideration should support us, since Paul declares it to be the perpetual character of the Gos- pel, that it is " a savour of death unto death in them that perish," (A) although it was rather given us to be the " savour of life unto life," and *' the power of God to" the ** salvation" of the faithful: (f) which we also should certainly experience it to be, if we did not corrupt this eminent gift of God by our ingratitude, and pervert to our destruction what ought to be a principal instrument of our salvation.
But I return to you, Sire. Let not your Majesty be at all moved by those groundless accusations with which our adversaries endeavour to terrify you; as that the sole tendency and design of this new Gospel, for so they call it, is to furnish a pretext for seditions, and to gain impunity
(d) Phil. ii. 21. (e) 2 Pet. n. 22. (/) 1 Pet. ii. 8.
(s) Luke ii. 34. (A) 2 Cor. ii. 15, 16. (0 Rom. i. 16.
30 DEDICATION.
for all crimes. " For God is not the author of confusion, but of peace;" {/c) nor is " the Son of God," who came to " destroy the works of the devil, the minister of sin." (/) And it is unjust to charge us with such motives and designs, of which we have never given cause for the least suspicion. Is it probable that we are meditating the sub- version of kingdoms? We, who were never heard to utter a factious word, whose lives were ever known to be peace- able and honest while we lived under your government, and who, even now in our exile, cease not to pray for all prosperity to attend yourself and your kingdom! Is it pro- bable that we are seeking an unlimited licence to commit crimes with impunity? in whose conduct, though many things may be blamed, yet there is nothing worthy of such severe reproach! Nor have we, by Divine Grace, profited so little in the Gospel, but that our life may be an example to our detractors of chastity, liberality, mercy, temperance, patience, modesty, and every other virtue. It is an undeni- able fact, that we sincerely fear and worship God, whose name we desire to be sanctified both by our life and by our death; and envy itself is constrained to bear testimony to the innocence and civil integrity of some of us, who have suffered the punishment of death, for that very thing which ought to be accounted their highest praise. But if the Gospel be made a pretext for tumults, which has not yet happened in your kingdom; if any persons make the liberty of divine srrace an excuse for the licentiousness of their vices, of whom I have known many; there are laws and legal penalties, by which they may be punished ac- cording to their deserts: only let not the Gospel of God be reproached for the crimes of wicked men. You have now, Sire, the virulent iniquity of our calumniators laid before you in a sufficient number of instances, that you
(^) 1 Cor. xiv. 38. (/) 1 John iii. 8. Gal. ii. n.
DEDICATION. 31
may not receive their accusations with too credulous an ear. — I fear I have gone too much into the detail, as this preface already approaches the size of a full apology; whereas I intended it not to contain our defence, but only to prepare your mind to attend to the pleading of our cause; for though you are now averse and alienated from us, and even inflamed against us, we despair not of regain- ing your favour, if you will only once read with calmness and composure this our confession, which we intend as our defence before your Majesty. But, on the contrary, if your cars are so pre- occupied with the whispers of the malevolent, as to leave no opportunity for the accused to speak for themselves, and if those outrageous furies, with your connivance, continue to persecute with imprison- ments, scourges, tortures, confiscations, and flames, we shall indeed, like sheep destined to the slaughter, be re- duced to the greatest extremities. Yet shall we in patience possess our souls, and wait for the mighty hand of the Lord, which undoubtedly will in time appear, and shew itself armed for the deliverance of the poor from their aflliction, and for the punishment of their despisers, who now exult injsuch perfect security. May the Lord, the King of kings, establish your throne with righteousness, and your kingdom with equity.
Basily \st August^ 1536.
GENERAL SYLLABUS
1 HE design of the Author in these Christian Institutes is twofold, relating, First, to the knowledge of God, as the wa.y to attain a blessed immortality; and, in connection with, and subservience to this, Secondly, to the knowledge of ourselves. In the prosecution of this design, he strictly follows the method of the Apostles' Creed, as being most familiar to all Christians. For as the Creed consists of four parts, the first relating to God the Father, the second to the Son, the third to the Holy Spirit, the fourth to the Church; so the Author distributes the whole of this work into Four Books, correspond- ing respectively to the four parts of the Creed; as will clearly appear from the following detail.
I. The first article of the Creed relates to God the Father, and to the creation, conservation, and government of all things, which are included in his omnipotence.
So the first book is on the knowledge of God, considered as the Creator, Preserver, and Governor of the universe at large, and of every thing contained in it. It shews both the nature and tendency of the true knowledge of the Creator—That this is not learned in the schools, but that every man from his birth is self-taught it — Yet that the depravity of men is so great as to corrupt and extinguish this knovdedge, partly by ignorance, partly by wickedness; so that it neither leads him to glorify God as he ought, nor conducts him to the attainment of happi- ness— And though this internal knowledge is assisted by all the creatures around, which serve as a mirror to display the
Vol. I. E
34 GEKERAL SYLLABUS.
Divine perfections, yet that man does not profit by it— There- fore, that to those, whom it is God's will to bring to an intimate and saving knowledge of himself, he gives his written word; which introduces observations on the sacred Scripture— That he has therein revealed himself; that not the Father only, but the P'ather, Son, and Holy Spirit, united, is the Creator of heaven and earth; whom neither the knowledge innate by nature, nor the very beautiful mirror displayed to us in the world, can, in consequence of our depravity, teach us to know so as to glorify him. This gi\'es occasion for treating of the revelation of God in the Scripture, of the unity of the Divine Essence, and the trinity of Persons. — To prevent man from attributing to God the blame of his own voluntary blindness, the Author slicws the state of man at his creation, and treats of the image of God, free-will, and the primitive integrity of nature. — Having finished the subject of creation, he proceeds to the conservation and government of all things, concluding the first book with a full discussion of the doctrine of divine providence.
IL But since man is fallen by sin from the state in which he vras created, it is necessary to come to Christ. Therefore it follows in the Creed, " And in Jesus Christ his only Son our Lord," he.
So in the second book of the Institutes our author treats of the k no v» ledge of God, as the Redeemer in Christ; and having shewn the fall of man, leads him to Christ the Mediator. Here he states the doctrine of original sin — that man possesses no inherent strength to enable him to deliver himself from sin and the impending curse, but that on the contrary nothing can proceed from him, antecedently to reconciliation and renova- tion, but VA hat is deserving of condemnation — Therefore, that man, being utterly lost in himself, and incapable of conceiving c^ en . good thought by which he may restore himself or per- form actions acceptable to God, he must seek redemption out of himself in Christ — That the law was given for this purpose, not to confine its observers to itself, but to conduct them to Chnst; which gives occasion to introduce an exposition of the ]Moral Law — That lie was known, as the Author of salva-
GENERAL SYLLABUS. 35
tion, to the Jews under the Law, but more fully under the Gospel, in which he is manifested to the world. — Hence fol- lows the doctrine of the similarity and diiference of the Old and New Testaments, of the Law and Gospel. — It is next stated, that in order to the complete accomplishment of salva- tion, it was necessary for the eternal Sou of God to become man, and that he actually assumed a real human nature: — it is also shewn how these two natures constitute one person—* That the office of Christ, appointed for the acquisition and ap- plication of complete salvation by his merit and efficacy, is sacerdotal, regal, and prophetical. — Next follows the manner in which Christ executed his office, or actually performed the part of a Mediator, being an exposition of the Articles respect- ing his death, resurrection, and ascension to heaven.— .Lastly, the Author shews the truth and propriety of affirming, that Christ merited the grace of God and salvation for us.
III. As long as Christ is separate from us, he profits us nothing. Hence the necessity of our being ingrafted into him, as branches into a vine. Therefore the doctrine concerning Christ is followed, in the third part of the Creed, by this clause, " I believe in the Holy Spirit," as being the bond of union between us and Christ.
So in the third book our Author treats of the Holy Spirit, who unites us to Christ— and consequently of faith, by which we embrace Christ, with his twofold benefit, free righteousness, which he imputes to us, and regeneration, which he commences within us, by bestowing repentance upon us. — And to shew that we have not the least room to glory in such faith as is unconnected with the pursuit of repentance, before proceeding to the full discussion of justification, he treats at large of re- pentance and the continual exercise of it, which Christ, appre- hended by faith, produces in us by his Spirit. — He next fully discusses the firsi and chief benefit of Christ, when united to us by the Holy Spirit, that is, justification — and then treats of prayer, which resembles the hand that actually receives those blessings to be enjoyed, which faith knows, from the word of promise, to be laid up with God for our use. — But as all men are not united to Christ, the sole Author of salvatioii,
36 GENERAL SYLLABUS.
by the Holy Spirit, w ho creates and preserves faith in us, he treats of God's eternal election; which is the cause that we, in whom he foresaw no good but what he intended freely to bestow, have been favoured with the gift of Christ, and united to God by the effectual call of the Gospel.— Lastly, he treats of complete regeneration, and the fruition of happiness; that is, the final resurrection, towards which our eyes must be directed, since in this world the felicity of the pious, in respect of enjoyment, is only begun,
IV. But as the Holy Spirit does not unite all men to Christ, or make them partakers of faith, and on those to whom he im- parts it he does not ordinarily bestow it without means, but employs for this purpose the preaching of the Gospel and the use of the sacraments, with the administration of all discipline, therefore it follows in the Creed, " I believe in the Holy Catholic Church," whom, though involved in eternal death, yet in pursuance of the gratuitous election, God has freely re- conciled to himself in Christ, and made partakers of the Holy Spirit, that, being ingrafted into Christ, they may have com- munion with him as their head, whence flows a perpetual remission of sins, and a full restoration to eternal life.
So in the fourth book our author treats of the Church—- then of the means used by the Holy Spirit in effectually calling from spiritual death, and preserving the Church^ — ^^the word and sacraments — baptism and the I^ord's supper — which are as it were Christ's regal sceptre, by which he commences his spiritual reign in the Church by the energy of his Spirit, and carries it forwards from day to day during the present life, after the close of which he perfects it without means.
And as political institutions are the asylums of the Church in this life, though civil government is distinct from the spiritual kingdom of Christ, our Author instructs us respecting it as a signal blessing of God, which the Church ought to acknow- ledge with gratitude of heart, till we are called out of this transitory state to the heavenly inheritance, where God will be all in alk
This is the plan of the Institutes, which may be comprised in the following brief summary.
GENERAL SYLLABUS. 37
Man, created originally upright, being afterwards ruined, not partially, but totally, finds salvation out of himself, wholly in Christ; to whom being united by the Holy Spirit, freely bestowed, without any regard of future works, he enjoys in him a twofold benefit, the perfect imputation of righteousness, which attends him to the grave, and the commencement of sanctification, which he daily increases, till at length he com- pletes it at the day of regeneration or resurrection of the body, so that in eternal life and the heavenly inheritance his praises are celebrated for such stupendous mercy.
CONTENTS.
BOOK I.
CHAP. I. The Connection between the Knowledge of God and the Knowledge of ourselves.
CHAP. II. The Nature and Tendency of the Knowledge of God.
CHAP. III. The Mind of Man naturally endued with the Knowledge of God.
CHAP. IV. This Knowledge extinguished, or corrupted, partly by Ignorance, partly by Wickedness.
CHAP. V. The Knowledge of God conspicuous in the Forma- tion and continual Government of the World.
CHAP. VI. The Guidance and Teaching of the Scripture necessary to lead to the knowledge of God the Creator.
CHAP. VII. The Testimony of the Spirit necessary to con- firm 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.
CHAP. VIII. Rational Proofs to establish the Belief of the Scripture.
CHAP. IX. The Fanaticism which discards the Scripture, under the pretence of resorting to immediate Revelations, subversive of every Principle of Piety.
CHAP. X. All idolatrous Worship discountenanced in the Scripture, by its exclusive Opposition of the true God to all , the fictitious Deities of the Heathens.
CHAP. XI. Unlawfulness of ascribing to God a visible Form All Idolatry^ a Defection from the true God.
40 CONTENTS.
CHAP. XII. God contradistinguished from Idols, that he
may be solely and supremely worshipped. CHAP. XIII. One Divine Essence containing Three Persons
taught in the Scriptures from the beginning. CHAP. XIV. The true God distinguished in the Scripture
from all fictitious ones by the Creation of the World. CHAP. XV. The State of Man at his Creation; the Faculties / of the Soul, the Divine Image, Free-Will, and the original %^^ Purity of his Nature.
/CHAP. XVL God's Preservation and Support of the World • by his Power, and his Government of every Part of it by his Providetkce* CHAP. XVII. The proper Application of this Doctrine to
render it useful to us. CHAP. XVIII. God uses the Agency of the Impious, and inclines their Minds to exe<:ute his Judgments, yet without the least Stain of his perfect Purity.
BOOK II.
CHAP. I. The Fall and Defection of Adam the Cause of the Curse inflicted on all Mankind, and of the Degeneracy frcwn their pftimitive Condition. The Doctrine of Original Sin.
CHAP. II. Man in *iis present State despoiled of Freedom tif Will, and subjected to a miserable Slavery.
CHAP. III. Every thing that proceeds from the corrupt Nature of Man worthy of Condemnation.
CHAP. IV. The Operation of God in the Hearts of Men.
CHAP. V. A Refutation of the Objections commonly urged ih the support of Free-Will.
CONTENTS. 41
CHAP. VI. Redemption for lost Man to be sought in
Christ. CHAP. VII. The Law given, not to confine the ancient
People to itself, but to encourage their Hope of Salvation
in Christ, till the time of his Coming. CHAP. VIII. An Exposition of the Moral Law. CHAP. IX. Christ, though known to the Jews under the
Law, yet clearly revealed only in the Gospel. CHAP. X. The Similarity of the Old and New Testaments. CHAP. XI. The Difference of the two Testaments. CHAP. XII. The Necessity of Christ becoming Man in
order to fulfil the Office of Mediator. CHAP. XIII. Christ's Assumption of real Humanity. CHAP. XIV. The Union of the two Natures constituting the
Person of the Mediator. CHAP. XV. The Consideration of Christ's three Offices,
Prophetical, Regal, and Sacerdotal, necessary to our knowing
the end of his Mission from the Father, and the Benefits
which he confers on us. CHAP. XVI. Christ's Execution of the Office of a Redeemer
to procure our Salvation; his Death, Resurrection, and
Ascension to Heaven. CHAP. XVII. Christ truly and properly said to have merited
the Grace of God and Salvation for us.
Vol. L F
BOOK I.
On the Knowledge of God the Creator.
ARGUMENT,
1 HE 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 shews.
First, What kind of knowledge God himself requires — Chap. II.
Secondly, Where it must be sought — Chap. Ill — IX. as follows:
1. Not in man; because, though the human mind is na-
turally 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.
44 ARGUMENT.
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 for- tune and fate, stating the pure doctrine, and shewing its use; and conclude with proving that though God uses the agency of the •wicked, he is pure from all pollution, and chargeable with n© blame.
INSTITUTES
OF THE
CHRISTIAN RELIGION
VWVWWX'VVV
BOOK I.
vwvwvwww
CHAP. I.
The Connexion between the Knoivledge of God and the Knoivledge
of ourselves,
1 RUE 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 con- templation of God, in whom he " lives and moves:" (a) since it is evident that the talents which we possess are not from our- selves, 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 a$ hungry and famished, to seek thence a supply for our wants, but, aroused with fear, to learn humility. For since man is sub- ject 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 con- sciousness of his own infelicity, as to arrive at some knowledge
{a) Acts xvii. 28.
46 INSTITUTES OF THE [book i.
of God. Thus a sense of oar ignorance, vanity, poverty, infir- mity, 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 him- self? where is the man not actually absorbed in self-compla- cency, 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 con- siderable 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 contem- plated the divine character, and then descended to the consi- deration 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 unrigh- teousness, turpitude, folly, and impurity. But we are never thus convinced, while Ave 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 righteous- ness 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 wx 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 sur- rounding 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
CHAP. I.] CHRISTIAN RELIGION. 47
directed to the sun, is dimness itself. Thus sUso 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 QUrselves, 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 know^ledgc of his own meanness, till he has compared himself with the Divine Majestv. 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." {b) 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 be- hold the glory of the Lord, the more fully acknowledged himself to be but '* dust and ashes;" (c) and how Elias (^) could not beiu- his approach without covering his face, his appear- ance 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
(b) Jiid^. xiii. '22. (c) Gen. xviii. 27. (<0 1 Kings xix. 13.
48 INSTITUTES OF THE [book i.
of; "the moon shall be confounded and the sun ashamed, when the Lord of hosts shall reign:" (e) 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 re- quires 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 no- tion 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 ©f 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 Re- deemer; hence arises a twofold knowledge of him; of which the former is first to be considered, and the other will follow in its
>■) Isaiali vi. ?. xxiv. 23.
CHAP. II.] CHRISTIAN RELIGION. 49
proper place. For though our mind cannot conceive of God, without ascribing some worship to him; it will not be suffi- cient 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 mer- ciful 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 sub- mit 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, with- out immediately reflecting, that, being a creature of his forma- tion, you must, by right of creation, be subject to his authority?
Vol. I. ' G
^0 INSTITUTES OF THE [book i.
that you arc 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 be- lieving 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 im- mediately flies to his protection, and expects his aid. Per- suaded 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 pro- mote 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 ne- cessary to his glory to pimish the impious and abandoned, as to reward the righteous with eternal life. Besides, he restrains himself from sin, not merely from a dread of ven- geance, 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
CHAP. III.] CHRISTIAN RELIGION. 51
in faith, united with a serious fear of God, comprehending a voluntary reverence, and, producing legitimate worship agree- able 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.
wvvwvww^vw
CHAPTER III.
The human Mind naturally endued with the Knowledge of God,
W E 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, (/) 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 no where more likely to be found, than among tribes the most stupid and farthest from civilization. But, as the celebrated Cicero observes, there is no nation so barbarous, no race so savage, as not to belirmly persuaded of the being of a God, (^) 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 inter- woven 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
(/) Rom. i. 20.
(5-) Cicer. de Natur. Deor. lib. i. Lactant. Inst. lib. iii. cap. 10.
52 INSTITUTES OF THE [book i.
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 volun- tarily descends to such meannesses under the notion of wor- shipping 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 com- mand over their minds. But this they never could have accomplished, if the minds of men had not previously been possessed with 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 reli- gion, 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 ex- istence of God; yet, in spite of their reluctance, they are con- tinually 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 arc most alarmed even at the noise of a falling leaf. Whence arises this, but from the vengeance of the Divine Ma- jesty, smiting their consciences the more powerfully in propor- tion 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 remis-
CHAP. III.] CHRISTIAN RELIGION. S3
sion of the anguish of conscience, it resembles the sleep of per- sons intoxicated, or subject to frenzy, who enjoy no placid rest while sleeping, being continually harassed with horrible and tremendous dreams. The impious themselves therefore ex- emplify 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 con- stitution, 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 reli- gion; (/i) 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 them- selves were not ignorant. This was Plato's meaning, when he taught that the chief good of the soul consists in simili-
(A) Cicer. de Nat. Deor.llb. 1 & 3. Valer. Maxim, lib, 1. cap. 1.
54 INSTITUTES OF THE [book i.
tude to God, when the soul, having a clear knowledge of him, is wholly transformed into his likeness, (f) 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 ob- noxious to evil under so many forms, and always dragging on a tumultuous and restless life. The worship of God is there- fore the only thing, which renders men superior to brutes, and makes them aspire to immortality.
V%rvWVV\^VW«A/V
CHAPTER IV.
This Knowledge extinguished or cor ruptedy partly by Ignorance^ partly by Wickedness.
While experience testifies that the seeds of religion are sown by God in every heart, we scarcely find one man in a hundred who cherishes what he has received, and not one in whom they grow to maturity, much less bear fruit in due season. Some perhaps grow vain in their own superstitions, while others revolt from God with intentional wickedness, but all degenerate from the true knowledge of him. The fact is, that no genuine piety remains in the world. But in saying that some fall into superstition through error, I would not insinuate that their ignorance excuses them from guilt: because their blindness is always connected with pride, vanity, and con- tumacy. Pride and vanity are discovered, when miserable men, in seeking after God, rise not, as they ought, above their own level, but judge of him according to their carnal stupidity, and leave the proper path of investigation in pursuit of speculations as vain as they are curious. Their conceptions of him are formed, not according to the representations he gives of him- self, but by the inventions of their own presumptuous ima- ginations. This gulf being opened, whatever course they take, they must be rushing forwards to destruction. None of their subsequent attempts for the worship or service of God
(0 In Phacd.&Thext.
CHAP. IV.] CHRISTIAN RELIGION. SS
can be considered as rendered to him; because they worship not him, but a figment of their own brains in his stead. This depravity Paul expressly remarks: " Professing themselves to be wise, they became fools." (y^) He had before said, " they became vain in their imaginations." But lest any should excul- pate them, he adds that they were deservedly blinded, because, not content within the bounds of sobriety, but arrogating to themselves more than was right, they wilfully darkened, and even infatuated themselves with pride, vanity, and perverse- ness. Whence it follows, that their folly is inexcusable, which originates not only in a vain curiosity, but in false confidence, and an immoderate desire to exceed the limits of human knowledge.
II. David's assertion, that " the fool hath said in his heart, there is no God," (/) is primarily, as we shall soon see in another place, to be restricted to those who extinguish the light of nature, and wilfully stupify themselves. For we see many, become hardened by bold and habitual transgressions, striving to banish all remembrance of God, which the instinct of nature is still suggesting to their minds. To render their madness more detestable, he introduces them as expressly denying the existence of God, not that they deprive him of his being, but because they rob him of his justice and pro- vidence, shutting him up as an idler in heaven. Now as no- thing would be more inconsistent with Deity, than to abandon the government of the world, leave it to fortune, and connive at the crimes of men, that they might wanton with impunity; whoever extinguishes all fear of the heavenly judgment, and indulges himself in security, denies that there is any God. After the impious have wilfully shut their own eyes, it is the righteous vengeance of God upon them, to darken their under- standings, so that seeing, they may not perceive, (m) David is the best interpreter of his own meaning, in another place, where he says, " the wicked have no fear of God before their eyes;" (ri) and again, that they encourage themselves in their iniquities with the flattering persuasion that God doth not see them, (o) Though they are constrained to acknowledge
(A:) Rom. i. 22. (0 Psalm xiv. 1. (m) Isaiah vi. 9v
(n) Psalm xxxvi. 1. (o) Psalm x. 11.
56 INSTITUTES OF THE [book i.
the existence of God, yet they rob him of his glory, by de- tracting from his power. For as God, according to the testi- mony of Paul, " cannot deny himself," (/?) because he per- petually remains like himself; those who feign him to be a vain and lifeless image, are truly said to deny God. It must also be remarked that though they strive against their own natural understanding, and desire not only to banish him thence, but even to annihilate him in heaven, their insensibility can never prevail, so as to prevent God from sometimes recalling them to his tribunal. But as no dread restrains them from violent opposition to the divine will, it is evident, as long as they are carried away with such a blind impetuosity, that they are governed by a brutish forgetfulness of God.
III. Thus is overthrown the vain excuse pleaded by many for their superstition: for they satisfy themselves with any attention to religion, however preposterous, not considering that the Divine Will is the perpetual rule to which true religion ought to be conformed; that God ever continues like himself; that he is no spectre or phantasm, to be metamorphosed ac- cording to the fancy of every individual. It is easy to see how superstition mocks God with hypocritical services, while it attempts to please him. For, embracing only those things which he declares he disregards, it either contemptuously prac- tises, or even openly rejects, what he prescribes and declares to be pleasing in his sight. Persons who introduce newly in- vented methods of worshipping God, really worship and adore the creature of their distempered imaginations; for they would never have dared to trifle in such a manner with God, if they had not first feigned a god conformable to their own false and foolish notions. Wherefore the apostle pronounces a vague and unsettled notion concerning the Deity to be ignorance of God. " When ye knew not God (says he) ye did service unto them which by nature were no gods." {q) And in another place he speaks of the Ephesians as having been "without God," (r) while they were strangers to a right knowledge of the only true God. Nor, in this respect, is it of much im- portance, whether you imagine to yourself one god or more, fur in either case you depart and revolt from the true God, and,
(/>) 2 Tim. ii. 13. (7) Gal. Iv. 8. (r) Eph. ii. 12.
CHAP. IV.] CHRISTIAN RELIGION. 57
forsaking him, you have nothing left you but an execrable idol. We must therefore decide, with Lactantius, that there is no legitimate religion unconnected with truth.
IV. Another sin is, that they never think of God but against their inclinations, nor approach him till their reluctance is overcome by constraint, and then they are influenced, not by a voluntary fear, proceeding from reverence of the Divine Ma- jesty, but by a servile and constrained fear, extorted by the Divine judgment, which they dread because it is inevitable, at the same time that they hate it. Now to impiety, and to this species of it alone, is applicable that assertion of Statius, that fear first made gods in the world, (s) They, whose minds are alienated from the righteousness of God, earnestly desire the subversion of that tribunal, which they know to be established for the punishment of transgressions against it. With this dis- position, they wage war against the Lord, who cannot be de- prived of his judgment; but when they apprehend his irre- sistible arm to be impending over their heads, unable to avert or evade it, they tremble with fear. That they may not seem altogether to despise him, whose majesty troubles them, they practise some form of religion; at the same time not ceasing to pollute themselves with vices of every kind, and to add one flagitious act to another, till they have violated every part of God's holy law, and evaporated all its righteousness. It is certain, at leasts that they are not prevented by that pretended fear of God from enjoying pleasure and satisfaction in their sins, practising self-adulation, and preferring the indulgence of their own carnal intemperance, to the salutary restraints of the Holy Spirit. But that being a false and vain shadow of re- ligion, and scarcely worthy even to be called its shadow; it is easy to infer the wide diiference between such a confused notion of God, and the piety which is instilled only into the minds of the faithful, and is the source of religion. Yet hypo- crites, who are flying from God, resort to the artifices of superstition, for the sake of appearing devoted to him. For whereas the whole tenor of their life ought to be a perpetual course of obedience to him, they make no scruple of rebelling against him in almost all their actions, only endeavouring to (5) Statii Thebaid. lib. 3,
Vol. L H
58 INSTITUTES OF THE [book i.
appease him with a few paltry sacrifices^ Whereas he ought to be served witli sanctity of life and integrity of heart, they invent frivolous trifles and worthless observances, to conciliate his favour. They abandon themselves to their impurities with the greater licentiousness, because they confide in being able to discharge all their duty to him by ridiculous expiations. In a word, whereas their confidence ought to be placed on him, they neglect him, and depend upon themselves, or on other creatures. At length they involve themselves in such a vast accum.ulation of eiTors, that those sparks which enabled them to discover the glory of God are smothered, and at last extin- guished by the criminal darkness of iniquity. That seed, which it is impossible to eradicate, a sense of the existence of a Deity, yet remains; but so corrupted as to produce only the worst of fruits. Yet this is a farther proof of what I now con- tend for, that an idea of God is naturally engraved on the hearts of men, since necessity extorts a confession of it, even from reprobates themselves. In the moment of tranquillity they facetiously mock the Divine Being, and with loquacious impertinence derogate from his power. But if any despair oppress them, it stimulates them to seek him, and dictates concise prayers, which prove that they were not altogether ignorant of God, but that what ought to have appeared before had been suppressed by obstinacy.
vwvwvwvwvw
CHAPTER V.
The Knowledge of God conspicuous in the Formation and con- tinual Government of the World.
As the perfection of a happy life consists in the knowledge of God, that no man might be precluded from attaining feli- city, God hath not only sown in the minds of men the seed of religion, already mentioned, but hath manifested himself in the formation of every part of the world, and daily presents him- self to public view, in such a manner, that they cannot open their eyes without being constrained to behold him. His
GHAP. v.] CHRISTIAN RELIGION. -59
Essence indeed is incomprehensible, so that his Majesty is not to be perceived by the human senses: but on all his works he hath inscribed his glory in characters so clear, unequivocal, and striking, that the most illiterate and stupid cannot excul- pate themselves by the plea of ignorance. The Psalmist therefore with great propriety exclaims, " He covereth himself with light as with a garment:" (f) as if he had said, that his first appearance in visible apparel was at the creation of the world, when he displayed those glories which are still conspi- cuous on every side. In the same place the Psalmist compares the expanded heavens to a royal pavilion; — he says that he " layeth the beams of his chambers in the waters; maketh the clouds his chariot, walketh upon the wings of the wind:" and maketh the winds and the lightnings his swift messengers. And because the glory of his power and wisdom is more re- fulgently displayed above, heaven is generally called his palace. And, in the first place, whithersoever you turn your eyes, there is not an atom of the world in which you cannot behold some brilliant sparks at least of his glory. But you cannot at one view take a survey of this most ample and beautiful machine in all its vast extent, without being completely overwhelmed with its infinite splendour. Wherefore the author of the epistle to the Hebrews elegantly represents the worlds as the manifestation of invisible things: (y') for the exact symmetry of the universe is a mirror, in which we may contemplate the otherwise invisible God. For which reason the Psalmist (w) attributes to the celestial bodies a language universally known! for they afford a testimony of the Deity, too evident to escape the observation even of the most ignorant people in the world. But the Apostle more distinctly asserts this manifestation to men of what was useful to be known concerning God: " for the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and godhead." {x)
II. Of his wonderful wisdom, both heaven and earth contain innumerable proofs: not only those more abstruse things, which are the subjects of astronomy, medicine, and the whole science
(0 Psalm civ. 2. (v> K^^ x* • (xu) Psalm xix. 1, 3
{x) Rom. i. 20.
€0 INSTITUTES OF THE [book i.
of physics,* but those things which force themselves on the view of the most illiterate of mankind, so that they cannot open their eyes without being constrained to witness them. Adepts indeed in those liberal arts, or persons but just initiated into them, are thereby enabled to proceed much farther in inves- tigating the secrets of Divine Wisdom. Yet ignorance of those sciences prevents no man from such a survey of the workmanship of God, as is more than sufficient to excite his admiration of the Divine Architect. In disquisitions concern- ing the motions of the stars, in fixing their situations, mea- suring their distances, and distinguishing their peculiar pro- perties, there is need of skill, exactness, and industry: and the providence of God being more clearly revealed by these discoveries, the mind ought to rise to a sublime elevation for the contemplation of his glory. But since the meanest and most illiterate of mankind, who are furnished with no other assistance than their own eyes, cannot be ignorant of the ex- cellence of the Divine skill, exhibiting itself in that endless yet regular variety of the innumerable celestial host; it is evident, that the Lord abundantly manifests his wisdom to every indi- vidual on earth. Thus it belongs to a man of pre-eminent ingenuity to examine, with the critical exactness of Galen, the connection, the symmetry, the beauty, and the use of the va- rious parts of the human body. But the composition of the human body is universally acknowledged to be so ingenious, as to render its Maker the object of admiration.
III. And therefore some of the philosophers (t/) of antiquity have justly called man a microcosm, or world in miniature; because he is an eminent specimen of the power, goodness, and wisdom of God, and contains in him wonders enough to occupy the attention of our minds, if we are not indisposed to such a study. For this reason Paul, having remarked that the blind "might feel after God and find him," immediately adds, that " he is not far from every one of us;" (2) because every man has undoubtedly an inwjcrd perception of the celestial goodness, by which he is quickened. But if, to attain some
(7/) Macrob. lib. 2. de Somn. Sclp c. 12 Boet. ile Defin. Arist. lib. 1. de Hist. Animal.
(r) Acts xvii. 2r.
CHAP, v.] CHRISTIAN RELIGION. 61
ideas of God, it be not necessary for us to go beyond ourselves, what an unpardonable indolence is it in those who will not de- scend into themselves, that they may find him? For the same reason, David, having briefly celebrated the wonderful name and honour of God, which are universally conspicuous, imme- diately exclaims, "What is man, that thou art mindful of him?" (a) Again, " out of the mouths of babes and sucklings thou hast ordained strength." Thus declaring not only that the human race is a clear mirror of the works of God, but that even infants at the breast have tongues so eloquent for the publication of his glory, that there is no necessity for other orators; whence he hesitates not to produce them as fully capable of confuting the madness of those whose diabolical pride would wish to extinguish the name of God. Hence also what Paul quotes from Aratus, that " we are the offspring of Godj" (^) since his adorning us with such great excellence has proved him to be our Father. So from the dictates of common sense and experience, the heathen poets called him the Father of men. Nor will any man freely devote himself to the service of God, unless he have been allured to love and reverence him, by first experiencing his paternal love.
IV. But herein appears the vile ingratitude of men; that, while they ought to be proclaiming the praises of God for the wonderful skill displayed in their formation, and the inestima- ble bounties he bestows on them, they are only inflated with the greater pride. They perceive how wonderfully God works within them, and experience teaches them what a variety of blessings they receive from his liberality. They are con- strained to know, whether willingly or not, that these are proofs of his divinitv: yet they suppress this knowledge in their hearts. Indeed, they need not go out of themselves, pro- vided they do not, by arrogating to themselves what is given from heaven, smother the light which illuminates their minds to a clearer discovery of God. Even in the present day, there are many men of monstrous dispositions, who hesitate not to pervert all the seeds of divinity sown in the nature of man, in order to burv in oblivion the name of God. How detestable
(a) Psalm vili. 2. 4. (iA Acts xvii. 28.
62 INSTITUTES OF THE [book i.
is this frenz}", that man, discovering in his body and soul a hundred vestiges of God, should make this very excellence a pretext for the denial of his being! They will not say that they are distinguished from the brutes by chance: but they ascribe it to nature, which they consider as the author of all things, and remove God out of sight. They perceive most exquisite workmanship in all their members, from the head to the feet. Here also they substitute nature in the place of God. But above all, the rapid motions of the soul, its noble faculties, and excellent talents, discover a Divinity not easily concealed: unless the Epicureans, like the Cyclops, from this eminence should audaciously wage war against God. Do all the treasures of heavenly wisdom concur in the government of a worm of five feet in length? and shall the universe be desti- tute of this privilege? To state that there is in the soul a certain machinery corresponding to every part of the body, is so far from obscuring the divine glory, that it is rather an illustration of it. Let Epicurus answer; what concourse of atoms in the concoction of food and drink distributes part into excrements and part into blood, and causes the several mem- bers to perform their different offices with as much diligence as if so many souls by common consent governed one body?
V. But my present concern is not with that sty of s wines: I rather address those who, influenced by preposterous subtle- ties, would indirectly employ that frigid dogma of Aristotle to destroy the immortality of the soul, and deprive God of his rights. But because the organs of the body are directed by the faculties of the soul, they pretend the soul to be so united to the body, as to be incapable of subsisting without it: and by their eulogies of nature do all they can to suppress the name of God. But the powers of the soul are far from being limited to functions subservient to the body. For what concern has the body in measuring the heavens, counting the number of the stars, computing their several magnitudes, and acquiring a knowledge of their respective distances, of the celerity or tar- diness of their courses, and of the degrees of their various de- clinations? I grant indeed the usefulness of astronomy, but only remark that, in these profound researches relating to the celestial orbs, there is no corporeal co-operation, but that
CHAP, v.] CHRISTIAN RELIGION. 63
the soul has its functions distinct from the body. I have pro- posed one example, whence inferences may readily be drawn by the readers. The manifold agility of the soul, which enables it to take a survey of heaven and earth; to join the past and the present; to retain the memory of things heard long ago; to conceive of whatever it chooses by the help of imagination: its ingenuity also in the invention of such ad- mirable arts, are certain proofs of divinity in man. Besides, in sleep, it not only turns and moves itself round, but conceives many useful ideas, reasons on various subjects, and even divines future events. What shall we say, but that the vestiges of immortality impressed upon man are absolutely indelible? Now what reason can be given, why man, who is of divine original, should not acknowledge his Creator? Shall we in- deed, by the judgment, with which we are endued, discern right from wrong, and shall there be no judge in heaven? Shall we, even in our sleep, have some remains of intelligence, and shall there be no God awake to govern the world? Shall we be esteemed the inventors of so many useful arts, that God may be defrauded of his praise? Whereas experience abundantly teaches, that all we have is variously distributed to us by some superior Being. The clamour of some, about a secret inspira- tion animating the whole world, is not only weak but alto- gether profane. They are please,d with the celebrated passage of Virgil:
Know first, a spirit, with an active flame.
Fills, feeds, and animates this mighty frame;
Runs through the wat'ry worlds, the fields of air.
The pond'rous earth, the depths of heaven; and there
Glows in the sun and moon, and burns in every star.
Thus, «iingling with the mass, the gen'ral soul
Lives in the parts, and agitates the whole.
From that celestial energy began
The low brow'd brute, th' imperial race of man.
The painted birds who wing th' aerial plain,
And all the mighty monsters of the main:
Their souls at first from high Olympus came, &c. (c)
(c) JEneid vi. Pitt's Translation.
64 INSTITUTES OF THE [book i.
Just as if the world, which is a theatre erected for displaying the glory of God, were its own creator. For thus writes the same Poet in another place, following the common opinion of the Greeks and Latins:
Led by such wonders, sages have opin'd. That bees have portions of an heavenly mind; That God pervades, and, like one common soul, Fills, feeds, and animates the world's great whole; That flocks, herds, beasts, and men from him receive Their vital breath, in him all move and live; That souls discerpt from him shall never die. But back resolv'd to God and heav'n shall fly, And live for ever in the starry sky. (^)
See the efficacy of that jejune speculation concerning «h imiversal mind animating and actuating the world, in the production and encouragement of piety in the human heart. This more fully appears also from the profane expressions of the filthy Lucretius, which are deductions from the same prin- ciple, (e) Its true tendency is to set up a shadowy deity, and to banish all ideas of the true God, the proper object of fear and worship. I confess indeed that the expression, that na- ture is God, may be used in a pious sense by a pious mind: but as it is harsh and inconsistent with strict propriety of speech, nature being rather an order prescribed by God, it is dangerous in matters so momentous, and demanding peculiar caution, to confound the Deity with the inferior course of his works.
VI. Let us remember then in every consideration of our own nature, that there is one God, who governs all natures, and who expects us to regard him, to direct our faith to him, to worship and invoke him. For nothing is more preposterous than to enjoy such splendid advantages, which proclaim within us their divine origin, and to neglect the Author who bounti- fully bestows them. Now what illustrious specimens of his power have we to arrest our attention? unless it be possible
(d) Geoi'jj. iv. Watson's Translation, (e) De Rerunn Natur. lib, J,
CHAP, v.] CHRISTIAN RELIGION. 65
for us not to know what strength is required to sustain with his word this immense fabric of heaven and earth; now by his mere nod to shake the heaven with roaring peals of thunder, to consume whatever he choose with lightnings, and set the hemisphere on fire with the flame; now to disturb it with tem- pests in various forms, and immediately, if he please, to com- pose all to instantaneous serenity: to restrain, suspended as it were in air, the sea, which, by its elevation, seems to threaten the earth with continual devastation; now raising it in a tre- mendous manner, by the tumultuous violence of the winds, and now appeasing the waves to render it calm. To this purpose are the numerous praises of the power of God, drawn from the testimonies of nature, particularly in the book of Job, and in the prophecies of Isaiah; which I now purposely omit, as they will be more suitably introduced, when I discuss the scriptural account of the creation of the world. Only I wished at present to hint, that this way of seeking God, by tracing the lineaments which, both above and below us, exhibit such a lively adumbra- tion of him, is common to aliens, and to those who belong to his family. His power leads is to the consideration of his eter- nity; because he, from whom all things derive their orgin, must necessarily be eternal, and self-existent. But if we in- quire the reason that induced him first to create all things, and now to preserve them, we shall find the sole cause to be his own goodness. But though this be the only cause, it should be more than sufficient to attract us to love him: since, accord- ing to the Psalmist, (y) there is no creature that does not participate in the effusions of his mercy.
VII. In the second species of his works, such as happen out of the ordinary course of nature, the proofs of his perfections are equally clear. For he so regulates his providence in the government of human society, that while he exhibits, in in- numerable ways, his benignity and beneficence to all; he like- wise declares, by evident and daily indications, his clemency to the pious, and his severity to the wicked and ungodly. For no doubt can be entertained respecting his punishment of flagitious crimes: inasmuch as he clearly demonstrates himself
( f) Psalm cxlv. 9.
Vol. I. ' I
66 INSTITUTES OF THE [book i.
to be the guardian and avenger of innocence, in prospering with his blessing the life of good men., in assisting their neces- sities, assuaging and comforting their sorrows, alleviating their calamities, and providing in all things for their safety. Nor should it perplex or eclipse his perpetual rule of righteousness, that he frequently permits the wicked and guilty for a time to exult in impunity; but suffers good men to be undeservedly harassed with much adversity, and even to be oppressed by the iniquitous malice of the ungodly. We ought rather to make a very different reflection; that when he clearly mani- fests his wrath in the punishment of one sin, he hates all sins; and that since he now passes by many sins unpunished, there will be a judgment hereafter, till which the punishment is deferred. So also, what ample occasion he supplies us for the consideration of his mercy, while with unwearied benignity he pursues the miserable, calling them back to himself with more than paternal indulgence, till his beneficence overcomes their depravity.
VIII. To this end the Psalmist, (^) mentioning that God, in desperate cases, suddenly and wonderfully succours beyond all expectation those who are miserable and ready to perish, either protecting from beasts of prey such as are wandering in de- serts, and at length reconducting them into the right way, or supplying with food the needy and hungry, or delivering cap- tives from dreary dungeons and iron chains, or bringing the shipwrecked safe into port, or healing the diseases of some who are almost dead, or scorching the earth with excessive heat and drought, or fertilizing it with the secret showers of his mercy, or elevating the meanest of the vulgar, or degrading nobles from their dignified stations; the Psalmist, I say, having proposed such examples as these, infers from them, that what are accounted fortuitous accidents, are so many proofs of his heavenly providence, especially of his paternal clemency; and that hence the pious have cause to rejoice, while the mouths of the impious and reprobate are stopped. But since the ma- jority of men, immersed in their errors, are blind amidst the greatest opportunities of seeing, he accounts it a rare instance;
(g) Psalm cvii.
CHAP, v.] CHRISTIAN RELIGION. 67
of singular wisdom discreetly to consider these works of God; (Ji) from the sight of which some who, in other in- stances, discover the greatest acuteness, receive no benefit. And, notwithstanding all the displays of the glory of God, scarcely one man in a hundred is really a spectator of it. His power and wisdom are equally conspicuous. His power is illustriously manifested, when the ferocity of the impious, uni- versally deemed insuperable, is quelled in an instant, their arrogance subdued, their strongest fortresses demolished, their weapons and armour broken in pieces, their strength diminish- ed, their machinations confounded, and they fall by their own exertions; when the audacity, which exalted itself above the heavens, is thrown down to the centre of the earth: when, on the contrary, " the poor are raised out of the dust, and the needy out of the dunghill:" (i) the oppressed and afflicted ex- tricated from distressing extremities: and the desperate re- stored to a good hope: when the unarmed are victorious over those who are armed; the few over the many; the weak over the strong. But his wisdom is eminently displayed in order- ing every dispensation at the best possible time, confounding the greatest worldly sagacity, " taking the wise in their own craftiness," (>^) and finally disposing all things according to the dictates of the highest reason.
IX. We see that there is no need of any long or laborious argumentation, to obtain and produce testimonies for illus- trating and asserting the Divine Majesty: since, from the few which we have selected and cursorily mentioned, it appears, that they are every where so evident and obvious, as easily to be distinguished by the eyes, and pointed out with the fingers. And here it must again be observed, that we are invited to a knowledge of God; not such as, content with empty specu- lation, merely floats in the brain, but such as will be solid and fruitful, if rightly received and rooted in our hearts. For the Lord is manifested by his perfections: perceiving the influence, and enjoying the benefits of which, we must necessarily be more acutely impressed with such a knowledge, than if we imagined a Deity, of whose influence we had no perception.
{h) Psalm cvii. 43. (0 Psalm cxiii. 7. (i) 1 Cor. xxxii. 19.
G8 INSTITUTES OF THE [book i.
Whence we conclude this to be the right way, and the best method of seeking God; not with presumptuous curiosity to attempt an examination of his essence, which is rather to be adored than too curiously investigated; but to contemplate him in his works, in which he approaches and familiarizes, and in some measure, communicates himself to us. To this the Apostle referred, when he said, that he is not to be sought far off, since, by his attribute of omnipresence, he dwells in every one of us. (/) Therefore David, having before confessed his ineffable greatness, aft€r he descends to the mention of his works, adds, that he will " declare this greatness." (w) Where- fore it becomes us also to apply ourselves to such an investiga- tion of God, as may fill our understanding with admiration, and powerfully interest our feelings. And, as Augustine somewhere teaches, being incapable of comprehending him, and fainting, as it were, under his immensity, we must take a view of his works, that we may be refreshed with his good- ness, (ri)
X. Now such a knowledge ought not only to excite us to the worship of God, but likewise to awaken and arouse us to the hope of a future life. For when we consider, that the specimens given by the Lord, both of his clemency and of his severity, are only begun and not completed; we certainly should esteem these as preludes to greater things, of which the manifestation and full exhibition is deferred to another life. When we see that pious men are loaded Avith afflictions by the impious, harassed with injuries, oppressed with ca- lumnies, and vexed with contumelious and opprobrious treat- ment; that the wicked, on the contrary, flourish, prosper, ob- tain ease and dignity, and all with impunity; we should immediately conclude, that there is another life, to which is reserved the vengeance due to iniquity, and the reward of righteousness. Moreover, when we observe the faithful fre- quently chastised by the Lord's rod, we may conclude, with great certainty, that the impious shall not always escape his vengeance. For that is a wise observation of Augustine: " If open punishment were now inflicted for every sin, it would be
(0 Acts xvii. :27. (in) Psalm cxlv. 6. («) Aug. in Psal. cxliv.
CHAP, v.] CHRISTIAN RELIGION. 69
supposed that nothing would be reserved till the last judg- ment. Again, if God now did not openly punish any sin, it would be presumed that there was no divine providence." (o) It must therefore be confessed, that in each of the works of God, but more especially in the whole considered together, there is a bright exhibition of the divine perfections; by which the whole human race is invited and allured to the knowledge of God, and thence to true and complete felicity. But though those perfections are most luminously pourtrayed around us, we only discover their principal tendency, their use, and the end of our contemplation of them, when we descend into our own selves, and consider, by what means God displays in us his life, wisdom, and power, and exercises towards us his righteousness, goodness, and mercy. For though David justly complains, that unbelievers are fools, because they consider not the profound designs of God in the govern- ment of mankind; (/?) yet there is much truth in what he says in another place, that the wonders of Divine Wisdom in this respect exceed in number the hairs of our head. (^) But as this argument must be treated more at large in due course, I at present omit it.
XI. But, notwithstanding the clear representations given by God in the mirror of his works, both of himself and of his everlasting dominion, such is our stupidity, that, always inattentive to these obvious testimonies, we derive no ad- vantage from them. For, with regard to the structure and very beautiful organization of the world, how few of us are there, who, when lifting up their eyes to heaven, or looking round on the various regions of the earth, direct their minds to the remembrance of the Creator, and do not rather con- tent themselves with a view of his works, to the total neglect of their Author? And with respect to those things that daily happen out of the ordinary course of nature, is it not the general opinion, that men are rolled and whirled about by the blind temerity of fortune, rather than governed by the providence of God? Or if, by the guidance and direction of these things, we are ever driven (as all men must sometimes
(o) De Civlt. Dei. lib. I. cap. 8. (/>) Psalm xcii. 6. {q) Psalm xl. 12.
70 INSTITUTES OF THE [book i.
be) to the consideration of a God; yet, when we have rashly conceived an idea of some Deity, we soon slide into our own carnal dreams, or depraved inventions, corrupting by our vanity the purity of divine truth. We differ from one an- other, in that each individual imbibes some peculiarity of error: but we perfectly agree in an universal departure from the one true God, to preposterous trifles. This disease affects, not only the vulgar and ignorant, but the most eminent, and those who, in other things, discover peculiar sagacity. How abun- dantly have all the philosophers, in this respect, betrayed their stupidity and folly! For, to spare others, chargeable with greater absurdities, Plato himself, the most religious and judi- cious of them all, loses himself in his round globe, (r) And what would not befal others, when their principal men, whose place it was to excel the rest, stumble upon such gross de- ceptions! So also, while the government of human actions proves a providence too plainly to admit of a denial, men derive no more advantage from it, than if they believed all things to be agitated forwards and backwards by the uncer- tain caprice of fortune: so great is our propensity to vanity and error! I speak exclusively of the excellent of mankind, not of the vulgar, whose madness in the profanation of divine truth has known no bounds.
Xil. Hence that immense flood of errors, which has de- luged the whole world. For every man's understanding is like a labyrinth to him: so that it is not to be wondered at, that the different nations were drawn aside into various inven- tions, and even that almost every individual had his own parti- cular deity. For, amidst the union of temerity and wanton- ness with ignorance and darkness, scarcely a man could be found, who did not frame to himself some idol or phantasm instead of God. Indeed, the immense multitude of gods pro- ceeding from the mind of man, resembles the ebullition of waters from a vast and ample spring, while every one, with an extreme licentiousness of error, invents one thing or another concerning God himself. It is not necessary here to compose a catalogue of the superstitions which have perplexed
(r) Plut. de Philosoph. placitis, lib, 1. Plato in Timseo. Cic. lib. l.deNatur. Deo-,
CHAP, v.] CHRISTIAN RELIGION. 71
the world; for it would be an endless task: and, without ^ word more being said, the horrible blindness of the human mind sufficiently appears from such a multiplicity of corrup- tions. I pass over the rude and unlearned vulgar. But among the philosophers, (^) who attempted with reason and learning to penetrate heaven, how shameful is the diver- sityi In proportion to the vigour of his natural genius, and the polish acquired by art and science, each of them seemed to give the more specious colouring to his own opinion: but, on a close inspection, you will find them all fading colours. The Stoics said, in their own opinion very shrewdly, that from all the parts of nature may be collected various names of God, but yet that the one God is not there- fore divided. (^) As if we were not already too much inclined to vanity, without being farther and more violently seduced into error, by the notion of such a various abundance of gods. The mystical theology of the Egyptians also shews, that they all sedulously endeavoured to preserve the appearance of reason in the midst of their folly, (y) And any thing apparently probable might, at first sight, perhaps deceive the simple and incautious; but there never was any human invention by which religion was not basely corrupted. And this confused diversity emboldened the Epicureans, and other gross despisers of piety, to reject all idea of God. For, seeing the wisest of men contending with each other for contrary opinions, they hesitated not, from their dissentions, and from the frivolous and absurd doctrines maintained by the different parties, to infer, that it was vain and foolish for men to torment themselves with investigations concerning God, who does not exist. And this they thought they might do with impunity, supposing that a compendious denial of any God at all, would be better than feigning uncer- tain gods, and thereby occasioning endless controversies. They reason very ignorantly, or rather endeavour to conceal their own impiety behind the ignorance of men, which not at all justifies any encroachment on God. But from the general confession, that there is no subject productive of so many dis-
(*) Lactant. Institut. div.
(<) Seneca, lib. 4. de benef &c.
(v) Plutarch, lib. 1. de Isid. ^ Osirid. Clc. lib. 1. de Nat. Deor-
72 INSTITUTES OF THE [book i.
sentions among the learned as well as the unlearned, it is inferred, that the minds of men, which err so much in investi- gations concerning God, are extremely blind and stupid in celestial mysteries. Others commend the answer of Si- monides, (zv') who, being asked by Hiero the Tyrant, what God was, requested a day to consider it. When the tyrant, the next day, repeated the inquiry, he begged to be allowed two days longer. And, having often doubled the number of days, at length answered, "The longer I consider the subject, the more obscure it appears to me." He prudently suspended his opinion on a subject so obscure to him; yet this shews, that men, who are taught only by nature, have no certain, sound, or distinct knowledge, but are confined to confused principles; so that they worship an unknown God.
XIII. Now it must also be maintained, that whoever adul- terates the pure religion, (which must necessarily be the case of all who are influenced by their own imagination,) he is guilty of a departure from the one God. They will profess, indeed, a different intention: but what they intend, or what they persuade themselves, is of little importance; since the Holy Spirit pronounces all to be apostates, who, in the dark- ness of their minds, substitute demons in the place of God. For this reason Paul declares the Ephesians to have been "without God"(x) — till they had learned from the Gospel the worship of the true God. Nor should this be restricted to one nation only, since, in another place, he asserts of men in general, that they "became vain in their imaginations," (y) after the majesty of the Creator had been discovered to them in the structure of the world. And therefore the Scripture, to make room for the only true God, condemns, as false and lying, whatever was formerly worshipped as divine among the Gentiles; (z) and leaves no deity but in mount Sion, where flourished the peculiar knowledge of God. Indeed, among the Gentiles, the Samaritans, in the days of Christ, seemed to ap- proach very nearly to true piety; yet we hear, from the mouth of Christ, that they " v/orshipped they knew not what:" (a) whence it follows, that they were under a vain and erroneous
(w) Cic. lib. 1. de Nat. Deor. (.r) Ephes. ii. 12.
(>') Rom. i. 21. {z) Heb. ii. 18, 20. (a) John iv. 22.
CHAP. vO CHRISTIAN RELIGION. 73
delusion. In fine, though they were not all the subjects of gross vices, or open idolaters, there was no pure and approved re- ligion, their notions being founded only in common sense. For though there were a few uninfected with the madness of the vulgar, this assertion of Paul remains unshaken, that " none of the princes of this world knew the wisdom of God." (J?) But if the most exalted have been involved in the darkness of error, what must be said of the dregs of the people? Where- fore it is not surprising if the Holy Spirit reject, as spurious, every form of worship which is of human contrivance: be- cause, in the mysteries of heaven, an opinion acquired by human means, though it may not always produce an immense mass of errors, yet always produces some. And though no worse consequence follow, it is no trivial fault, to wor- ship, at an uncertainty, an unknown god: of which, how- ever, Christ pronounces all to be guilty, who have not been taught by the law what god they ought to worship. And indeed the best legislators have proceeded no farther than to declare religion to be founded on common consent. And even Socrates, in Xenophon, (c) praises the answer of Apollo, which directed that every man should worship the gods according to the rites of his country, and the custom of his own city. But whence had mortals this right of determining, by their own authority, what far exceeds all the world? or who could so acquiesce in the decrees of the rulers or the ordinances of the people, as without hesitation to receive a god delivered to him by the authority of man? Every man will rather abide by his own judgment, than be subject to the will of another. Since, then, the following of the custom of a city, or the con- sent of antiquity, in divine worship, is too weak and frail a bond of piety, it remains for God himself to give a revelation con- cerning himself from heaven.
XIV. Vain, therefore, is the light afforded us in the forma- tion of the world to illustrate the glory of its Author: which, though its rays be diffused all around us, is insufficient to conduct us into the right way. Some sparks indeed are kindled, but smothered before they have emitted any great
{b) I Cor. ii. 8.
(c) Xenoph. de Diet, et Fact. Socrat, lib. 1. Cic. de Legib. lib. 2.
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degree of light. Wherefore the Apostle, in the place before cited, says, " By faith we understand that the worlds were framed by the word of God;" (d) thus intimating, that the invisible Deity was represented by such visible objects, yet that we have no eyes to discern him, unless they be illuminated through faith by an internal revelation of God. Nor does Paul, where he observes that " that which may be known of God is manifest" (f) in the creation of the world, design such a manifestation as human sagacity may comprehend; but rather shews, that its utmost extent is to render men inexcuseable. The same writer also, though in one place (/) he denies that God is to be traced as if he were at a great distance from us, 5'et teaches, in another place, (^) the consequences of such a proximity. God, says he, " in times past suffered all nations to walk in their own ways. Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness." Qi) Though the Lord, then, is not destitute of a testi- mony concerning himself, while with various and most abun- dant benignity he sweetly allures mankind to the knowledge of him: yet they persist in following their own ways, their perni- cious and fatal errors.
XV. But whatever deficiency of natural ability prevents us from attaining the pure and clear knowledge of God: yet since that deficiency arises from our own fault, we are left without any excuse. Nor indeed can v^e set up any pretence of ignorance, that will prevent our own consciences from perpetually accusing us of indolence and ingratitude. Truly it would be a defence worthy to be admitted, if a man should plead that he wanted ears to hear the truth, for the publica- tion of which even the mute creatures are supplied with most melodious voices; if he should allege that his eyes are not capable of seeing what is demonstrated by the creatures, with- out the help of the eyes; if he should plead mental imbecility, while all the irrational creatures instruct us. Wherefore we arc justly excluded from all excuse for our uncertain and extrava- gant deviations, since all things conspire to shew us the right
{d) Heb. xi. 3. (e) Rom. i. 19. (/) Rom. i. 20.
{g) Acts xvii. 27. (A) Acts xiv. J 6, 17.
CHAP. VI.] CHRISTIAN RELIGION. is
way. But however men are chargeable with shifuUy corrupt- ing the seeds of divine knowledge, which, by the wonderful operation of nature, are sown in their hearts, so that they produce no good and fair crop; yet it is beyond a doubt, that the simple testimony magnificently borne by the creatures to the glory of God, is very insufficient for our instruction. For as soon as a survey of the world has just shewn us a deity, neglecting the true God, we set up in his stead the dreams and phantasms of our own brains; and confer on them, the praise of righteousness, wisdom, goodness, and power, due to him. We either obscure his daily acts, or pervert them by an erroneous estimate; thereby depriving the acts themselves of their glory, and their Author of his deserved praise.
vwwvwvwvvw
CHAPTER VI.
The Guidance and Teaching of the Scripture necessary to lead to the Knowledge of God the Creator.
1 HOUGH 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, pro- perly 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 thi{> 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, other- wise, 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 shew them the most beautiful book,
76 INSTITUTES OF THE [book i.
though they perceive something written, but can scarcely read two 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; be- side 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 un- doubtedly 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 know- ledge, which alone vivifies dead souls, and apprehen^ls 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 shewing 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 sub-
CHAP. VI.] CHRISTIAN RELIGION. 77
jects 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 uncer- tainty.
II. But, whether God revealed himself to the patriarchs by oracles and visions, or suggested, by means of the ministry of 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 per- suaded 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 inter- preters.— For, though the uses of the law were many, as will be better seen in the proper place; and particularly the inten- tion 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;") (A) yet I repeat again, that, be- side the peculiar doctrine of faith and repentance, which pro- poses 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, indeed, it is not surprising, that they who are born in darkness grow more and more hardened in their stupidity; since very few
(h) Rom. X. 4.
78 INSTITUTES OF THE [book i.
attend to the word of God with teachable dispositions, to re- strain themselves within the limits which it prescribes, but ^ rather exult in their own vanity. This, then, must be con- ' sidered 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 em- brace 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 interest 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 to perceive the necessity of the heavenly doctrine being thus committed to writing, that it might not be lost in obli- vion, 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 struc- ture 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," (i) 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
(») 1 Tim. vi. 16.
CHAP. VI.] CHRISTIAN RELIGION. 79
David, inculcating the necessity of the removal of superstitions out of the world, that pure religion may flourish, frequently introduces God as "reigning:" (/^) by the word "reigning," intending, not the power which he possesses, and which he exercises in the universal government of nature, but the doc- trine in which he asserts his legitimate sovereignty: because errors can never be eradicated from the human heart, till the 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 sheweth his handy-work. Day unto day uttereth speech, and night vmto night sheweth knowledge," (/) 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, enlighten- ing the eyes." For though he also comprehends other uses of the law, yet he suggests in general, that since God's invita- tion of all nations to him by the view of heaven and earth is ineff"ectual, 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 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: holi- ness becometh thine house, O Lord, for ever." (m) 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. (n) 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.
<-f) Ps. xciii. 96, &c. (0 Ps- xix. 1, &,c. (w) Ps. xciii. 5. (?/) Johniv. 22.
80 INSTITUTES OF THE [book i.
CHAPTER VII.
The Testimony of the Spirit necessary to conjirm 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 farther, it is proper to introduce some remai'ks 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 de- claration 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 com- plete credit. and authority with believers, when they are satis- fied of its divine origin, as if they heard the very words pro- nounced 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 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 deter- mination 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
CHAP. VII.] CHRISTIAN RELIGION. 81
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 con- sciences, which are seeking a solid assurance of eternal life, if all the promises extant concerning it rest only on the judg- ment 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 pre- carious 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." (o) 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. Where- fore, when the Church receives it, and seals it with her suffrage, she does not authenticate a thing otherwise dubious or con- trovertible; but, knowing it to be the truth of her God, per- forms a duty of piety, treating it with immediate veneration. But, with regard to the question, How shall we be persuaded of its divine original, unless we have recourse to the decree of the Church? this is just as if any one should inquire, How shall we le^rn to distinguish light from darkness, white from black, sweet from bitter? For the Scripture exhibit*
(<?) Eph. ii. 20.
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83 INSTITUTES OF THE [300K i.
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." (/>) But how falsely and unfairly this is cited in sup- port 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 Manichseus, 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 main- tain 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 after- wards 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;
(/>) Contr. Epist. Fundam. cap. 5.
CHAP, vii.l CHRISTIAN RELIGION. B3
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 decis-ion of the Church; but only to shew (what we all confess to be true) that they who 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 con- sent 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 no where insinuates that the authority which we attribute to the Scrip- tures 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 persuade 1 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
84 INSTITUTES OF THE [book i.
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 judg- ments, 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 learn- ing 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 will be extorted from them, that the Scriptures exhibit the plainest evidences that it is God who speaks in them,- which manifest 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 imme- diately 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 humour in weak- ening 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 in- spiration. 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
CHAP. VII.] CHRISTIAN RELIGION. 85
testimony of the Spirit. It is necessar}^ 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 entrusted 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, noi out of the mouth of thy seed, nor out of the mouth of thy seed's seed, for ever." (y) 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.
V. Let it be considered, then, as an undeniable truth, that they who have been inwardly taught by the Spirit, feel an entire acquiescence in the Scripture, and that it is self- authen- ticated, carrying with it its own evidence, and ought not to be made the subject of demonstration and arguments from reason; but it obtains the credit which it deserves with us by the testimony of the Spirit. For though it conciliate our reverence by its internal majesty, it never seriously affects us till it is confirmed by the Spirit in our hearts. Therefore, being illuminated by him, we now believe the divine original of the Scripture, not from our own judgment or that of others, but we esteem the certainty, that we have received it from God's own mouth by the ministry of men, to be superior to that of any human judgment, and equal to that of an intuitive perception of God himself in it. We seek not arguments or probabilities to support our judgment, but submit our judg- ments and understandings as to a thing, concerning which it is impossible for us to judge. And that not like some persons, who are in the habit of hastily embracing what they do not understand, which displeases them as soon as they examine it; but because we feel the firmest conviction that we hold an in- vincible truth: nor like those unhappy men, who surrender
(<r) Isaiah llx. 21
8fe INSTITUTES OF THE [book i.
their minds captives to superstitions; but because we perceive- in it the undoubted energies of the Divine power, by which we are attracted and inflamed to an understanding and volun- tary obedience, but with a vigour and efficacy superior to the power of any human will or knowledge. With the greatest justice, therefore, God exclaims by Isaiah, (r) that the pro- phets and all the people were his witnesses; because, being taught by prophecies, they were certain that God had spoken without the least fallacy or ambiguity. It is such a persuasion, therefore, as requires no reasons: such a knowledge as is sup- ported by the highest reason, in which indeed the mind rests \fith greater security and constancy than in any reasons; it is, finally, such a sentiment as cannot be produced but by a reve- Ution from heaven. I speak of nothing but what every be- liever experiences in his heart, except that my language falls fer short of a just explication of the subject. I pass over many things at present, because this subject will present itself for discussion again in another place. Only let it be known here, that that alone is true faith which the Spirit of God seals in our hearts. And with this one reason every reader of mo- desty and docility will be satisfied: Isaiah predicts that " all the children" of the renovated Church " shall be taught of God." (5) Herein God deigns to confer a singular privilege on his elect, whom he distinguishes from the rest of mankind. For what is the beginning of true learning but a prompt ala- crity to hear the voice of God? By the mouth of Moses he demands our attention, in these terms: "Say not in thine heart. Who shall ascend into heaven? or. Who shall descend into the deep? the word is even in thy mouth." (^) If God hath determined that this treasury of wisdom shall be reserved for his children, it is neither surprising nor absurd, that we see so much ignorance and stupidity among the vulgar herd of mankind. By this appellation I designate even those of the greatest talents and highest rank, till they are incorporated into the Church. Moreover, Isaiah, observing that the pro- phetical doctrine would be incredible, not only to aliens but also to the Jews, who wished to be esteemed members of the
(r) Isaiah xliii. 10, (s) Isaiah lir. 13. (0 Deut. xxx. Rom. x.
CHAP. VIII.] CHRISTIAN RELIGION. t7
family, adds, at the same time, the reason, Because the arm of the Lord will not be revealed to all. (y) Whenever, therefore, we are disturbed at the paucity of believers, let us, on the other hand, remember that none, but those to whom it is given, have any apprehension of the mysteries of God.
VWVWVWWX/VW
CHAPTER VIIL
National Proofs to establish the Belief of the Scripture.
Without this certainty, better and stronger than any human judgment, in vain will the authority of the Scripture be either defended by arguments, or established by the consent of the Church, or confirmed by any other supports; since, unless this foundation be laid, it remains in perpetual suspense. Whilst, on the contrary, when, regarding it in a different point of view from common things, we have once religiously received it in a manner worthy of its excellence, we shall then derive great assistance from things which before were not sufficient to esta- blish the certainty of it in our minds. For it is admirable to observe how much it conduces to our confirmation, attentively to study the order and disposition of the Divine Wisdom dis- pensed in it, the heavenly nature of its doctrine, which never savours of any thing terrestrial, the beautiful agreement of all the parts with each other, and other similar characters adapted to conciliate respect to any writings. But our hearts are more strongly confirmed, when we reflect that we are con- strained to admire it more by the dignity of the subjects than by the beauties of the language. For even this did not happen without the particular providence of God, that the sublime mysteries of the kingdom of heaven should be communicated, for the most part, in a humble and contemptible style: lest if they had been illustrated with more of the splendour of eloquence, the impious might cavil that their triumph is only the triumph of eloquence. Now, since that uncultivated an<i
(t) Isaiah liii. 1.
SB INSTITUTES OF THE [book i.
almost rude simplicity procures itself more reverence than all the graces of rhetoric, what opinion can we form, but that the force of truth in the sacred Scripture is too powerful to need the assistance of verbal art? Justly, therefore, does the Apostle argue that the faith of the Corinthians was founded, "not in the wisdom of men, but in the power of God," because his preaching among them was, " not with enticing words of man's wisdom, but in demonstration of the Spirit and of power." (x) For the truth is vindicated from every doubt, when, unassisted by foreign aid, it is sufficient for its own sup- port. But that this is the peculiar property of the Scripture, appears from the insufficiency of any human compositions, however artificially polished, to make an equal impression on our minds. Read Demosthenes or Cicero; read Plato, Aristotle, or any others of that class; I grant that you will be attracted, delighted, moved, and enraptured by them in a surprising manner: but if, after reading them, you turn to the perusal of the sacred volume, whether you are willing or unwilling, it will affect you so powerfully, it will so penetrate your heart, and impress itself so strongly on your mind, that, compared with its energetic influence, the beauties of rhetoricians and philosophers will almost entirely disappear; so that it is easy to perceive something divine in the sacred Scriptures, which far surpass the highest attainments and ornaments of human industry.
II. I grant, indeed, that the diction of some of the prophets is neat and elegant, and even splendid; so that they are not inferior in eloquence to the heathen writers. And by such examples the Holy Spirit hath been pleased to shew, that he was not deficient in eloquence, though elsewhere he hath used a rude and homely style. But whether we read David, Isaiah, and others that resemble them, who have a sweet and pleasant flow of words, or Amos the herdsman, Jeremiah and Zecha- riah, whose rougher language savours of rusticity; that ma- jesty of the Spirit, which I have mentioned, is every where conspicuous. I am not ignorant that Satan in many things imitates God, in order that, by the fallacious resemblance, he
(x) I Got. n. 4.
CHAP. VIII.] CHRISTIAN RELIGION. 89
may more easily insinuate himself into the minds of the simple; and has therefore craftily disseminated, in unpolished and even barbarous language, the most impious errors, by which multi- tudes have been miserably deceived, and has often used obso- lete forms of speech as a mask to conceal his impostures. But the vanity and fraud of such affectation are visible to all men of moderate understanding. With respect to the sacred Scrip- ture, though presumptuous men try to cavil at various passages, yet it is evidently replete with sentences which are beyond the powers of human conception. Let all the prophets be exa- mined: not one will be found, who has not far surpassed the ability of men; so that those to whom their doctrine is insipid must be accounted utterly destitute of all true taste.
III. This argument has been copiously treated by other writers: wherefore it may suffice at present merely to hint at a few things which chiefly relate to the subject in a general view. Beside what I have already treated on, the antiquity of the Scripture is of no small weight. For, notwithstanding the fabulous accounts of the Greek writers concerning the Egyptian theology, yet there remains no monument of any religion, but what is much lower than the age of Moses. Nor does Moses invent a new deity; he only makes a declaration of what the Israelites had, through a long series of years, received by tradi- tion from their forefathers concerning the eternal God. For what does he aim at, but to recal them to the covenant made with Abraham? If he had advanced a thing till then unheard of, it would not have been received: but their liberation from the servitude in which they were detained, must have been a thing well known to them all; so that the mention of it immediately excited universal attention. It is probable also that they had been informed of the number of four hundred years. Now we must consider, if Moses (who himself preceded all other writers by such a long distance of time) derives the tradition of his doctrine from so remote a beginning, how much the sacred Scripture exceeds in antiquity all other books.
IV. Unless any would choose to credit the Egyptians, who extend their antiquity to six thousand years before the crea- tion of the world. But since their garrulity has been ridiculed even by all the profane writers, I need not trouble myself with
Vol. I. M
90 INSTITUTES OF THE [book i.
refuting it. Josephus, in his book against Appion, cites from the most ancient writers testimonies worthy of being remem- bered; whence we may gather, that the doctrine contained in the law has, according to the consent of all nations, been re- nowned from the remotest ages, although iCwas neither read nor truly understood. Now, that the malicious might have no room for suspicion, nor even the wricked any pretence for cavilling, God hath provided the most excellent remedies for both these dangers. When Moses relates w^hat Jacob had, almost three hundred years before, by the spirit of inspiration, pronounced concerning his posterity, how does he disgrace his own tribe? He even brands it, in the person of Levi, with perpetual infamy. " Simeon (says he) and Levi, instruments of cruelty are in their habitations. O my soul, come not thou into their secret: unto their assembly, mine hopour, be not thou united." (if) He certainly might have been silent on that disgraceful circumstance, not only to spare his father, but also to avoid aspersing himself, as well as all his family, with part of the same ignominy. How can any suspicion be entertained of him, who, voluntarily publishing, from the inspiration of the Holy Spirit, that the first of the family from which he was descended was guilty of detestable conduct, neither consults his own personal honours, nor refuses to incur the resentment of his relations, to whom this must undoubtedly have given offence? When he mentions also the impious murmurings of Aaron his brother, and Miriam his sister, (z) shall we say that he spake according to the dictates of the flesh, or obeyed the command of the Holy Spirit? Besides, as he enjoyed the supreme authority, why did he not leave to his own sons, at least, the office of the high-priesthood, but place them in the lowest station? I only hint at a few things out of many. But in the law itself many arguments will every where occur, which challenge a full belief, that, without controversy, the legation of Moses was truly divine.
V. Moreover, the miracles which he relates, and which arc so numerous and remarkable, are so many confirmations of the !aw v/hich he delivered, and of the doctrine which he pub-
f ]') Gen. xlix. 5. (z) Num. x'li. 1.
CHAP. VIII.] CHRISTIAN RELIGION. si
lished. For that he was carried up into the mountain in a cloud; that he continued there forty days, deprived of all human intercourse; that, in the act of proclaiming the law, his face shown as with the rays of the sun; that lightnings flashed all around; that thunders and various noises were heard through the whole hemisphere; that a trumpet sounded, but a trumpet not blown by human breath; that the entrance of the tabernacle was concealed from the view of the people by an intervening cloud; that his authority was so miraculously vindicated by the horrible destruction of Korah, Dathan, and Abiram, and all their impious faction; that a rock smitten with a rod immediately emitted a river; that manna rained from heaven at his request; (<^) are not all these so many testi- monies from heaven of his being a true prophet? If any one object that I assume, as granted, things which are the subjects of controversy, this cavil is easily answered. For as Moses published all these things in an assembly of the people, what room was there for fiction among those who had been eye-witnesses of the events? Is it probable that he would make his appearance in public, and, accusing the people of infidelity, contumacy, ingratitude, and other crimes, boast that his doc- trine had been confirmed in their sight by miracles which they had never seen?
VI. For this also is worthy of being remarked, that all his accounts of miracles are connected with such unpleasant circumstances, as were calculated to stimulate all the people, if there had been but the smallest occasion, to a public and positive contradiction: whence it appears, that they were induced to coincide with him only by the ample conviction of their own experience. But since the matter was too evi- dent for profane writers to take the liberty of denying the per- formance of miracles by Moses, the father of lies has suggested the calumny of ascribing them to magical arts. But by what kind of conjecture can they pretend to charge him with having been a magician, who had so great an abhorrence of that superstition, as to command, that he who merely consulted magicians and soothsayers should be stoned? (b) Certainly no
(a) Exod. xxiv. 18. »?xiv. 29. xix. 16. xl. 34. Num. xvi. 24, &c. xx. 11. xi. 9. (6) Lev. XX. 6.
92' INSTITUTES OF THE [book i.
impostor practises such juggling tricks, who does not make it his study, for the sake of acquiring fame, to astonish the minds of the vulgar. But what is the practice of Moses? Openly avowing that himself and his brother Aaron are nothing, (c)but that they only execute the commands of God, he sufficiently clears his character from every unfavourable aspersion. Now if the events themselves be considered, what incantation could cause manna to rain daily from heaven sufficient to support the people; and, if any one laid up more than the proper quantity, cause it to putrefy, as a punishment from God for his unbelief? Add also the many serious examinations which God permitted his servant to undergo, so that the clamour of the wicked can now be of no avail. For as often as this holy serv^ant of God was in danger of being destroyed, at one time by proud and petulant insurrections of all the people, at another by the secret conspiracies of a few, how was it possible for him to elude their inveterate rage by any arts of deception? And the event evidently proves, that by these circumstances his doctrine was confirmed to all succeeding ages.
VII. Moreover, who can deny that his assigning, in the person of the patriarch Jacob, the supreme power to the tribe of Judah proceeded from a spirit of prophecy; {d) especially if we consider the ev^entual accomplishment of this prediction? Suppose Moses to have been the first author of it; yet after he committed it to writing, there elapsed four hundred years in which we have no mention of the sceptre in the tribe of Judah. After the inauguration of Saul, the regal power seemed to be fixed in the tribe of Benjamin. When Samuel anointed David, what reason appeared for transferring it? Who would have expected a king to arise out of the plebeian family of a herdsman? And of seven brothers, who would have con- jectured that such an honour was destined for the youngest? And by what means did he attain a hope of the kingdom? Who can assert that this unction was directed by human art, or industry, or prudence, and was not rather a completion of the prediction of heaven? And in like manner do not his predictions, although obscure, concerning the admission of the
(c) Exod. xvi. 7. (J) Gen. xUx. 10.
CHAP. VIII.] CHRISTIAN RELIGION. 9a
Gentiles into the covenant of God, which were accomplished almost two thousand years after, clearly prove him to have spoken under a divine inspiration? I omit other predictions, which so strongly savour of a divine inspiration, that all who have the use of their reason must perceive that it is God who speaks. In short, one song of his is a clear mirror in which God evidently appears, (e)
VIII. But in the other prophets this is yet far more con- spicuous. I shall only select a few examples; for to collect all would be too laborious. When, in the time of Isaiah, the kingdom of Judah was in peace, and even when they thought themselves safe in the alliance of the Chaldeans, Isaiah pub- licly spake of the destruction of the city and the banishment of the people. (/) Now, even if to predict long before things which then seemed false, but have since appeared to be true, were not a sufficiently clear proof of a divine inspiration; to whom but God shall we ascribe the prophecies which he uttered concerning their deliverance? He mentions the name of Cyrus, by whom the Chaldeans were to be subdued, and the people restored to liberty. (^) More than a century elapsed after this prophecy before the birth of Cyrus; for he was not born till about the hundredth year after the pro- phet's death. No man could then divine, that there would be one Cyrus, who would engage in a war with the Babylo- nians, who would subjugate such a powerful monarchy, and release the people of Israel from exile. Does not this bare narration, without any ornaments of diction, plainly demon- strate that Isaiah delivered the undoubted oracles of God, and not the conjectures of men? Again, when Jeremiah, just be- fore the people were carried away, limited the duration of their captivity to seventy years, and predicted their liberation and return, must not his tongue have been under the direction of the Spirit of God? (A) What impudence must it be to deny that the authority of the prophets has been confirmed by such proofs, or that what they thi^mselves assert, in order to vin- dicate the credit due to their declarations, has been actually fulfilled. " Behold, the former things arc come to pass,
(e) Deut. xxxii. {/) Isaiah xxxix. 6.
(,§') Isuuih xlv, 1. (h) Jer. xxv. 11, le.
94 INSTITUTES OF THE [book r.
and new things do I declare: before they spring forth I tell you of them." (i) I shall not speak of Jeremiah and Ezekiel, who, living in distant countries, but prophesying at the same time, so exactly accord in their declarations, as though they had mutually dictated the words to each other. What shall we say of Daniel? Has not he prophesied of the events of nearly six hundred years in such a connected series, as if he were composing a history of transactions already past and universally known? If pious men properly consider these things, they will be sufficiently prepared to curb the petulance of the wicked; for the demonstration is too clear to be liable to any cavils.
IX. I know what is objected by some clamorous men, who would ostentatiously display the force of their understanding in opposing divine truth. For they inquire, Who has assured us that Moses and the prophets actually wrote those books which bear their names. They even dare to question whether such a man as Moses ever existed. But if any man should call in question the existence of Plato, or Aristotle, or Cicero, who would deny that such madness ought to receive corporal punish- ment? The law of Moses has been wonderfully preserved, rather by the providence of heaven than by the endeavours of men. And though, through the negligence of the priests, it lay for a short time concealed, since it was found by the pious king Josiah, it has continued in the hands of men through every succeeding age. (i) Nor indeed did Josiah produce it as a thing unknown or new, but as what had always been public; and the memory of which was then famous. The pro- tograph had been appointed to be kept in the temple, and a transcript of it to be deposited in the royal archives; (/) only the priests had discontinued their ancient custom of publishing the law, and the people themselves had neglected their wonted reading of it: yet there scarcely passed an age in which its sanction was not confirmed and renewed. Were they, who had the writings of David, ignorant of Moses? But, to speak of all at once, it is certain, that their writings descended to posterity only from hand to hand (so to speak) through a long
(/) Isaiah xlil. 9. (k) 2 Kinp^s xxii. 8. (/) Deut. xrii. 18.
CHAP. VIII.] CHRISTIAN RELIGION. 95
series of ytars transmitted from the fathers, who partly had heard them speak, and partly learned from others who heard them, while it was fresh in their memory, that they had thus spoken.
X. With regard to what they object from the history of the Maccabees to diminish the credit of the Scripture, nothing could be conceived more adapted to establish it. But first let us divest it of their artificial colouring, and then retort upoti them the weapon which they direct against us. When Antio- chus, say they, commanded all the books to be burned, whence proceeded the copies which we now have? I on the contrary inquire, where they could so speedily be fabricated? For it is evident, that as soon as the persecution subsided, they imme- diately appeared, and were, without controversy, acknowledged as the same by all pious men; who, having been educated in their doctrine, had been familiarly acquainted with them. Nay, even when all the impious, as if by a general conspiracy, so wantonly insulted the Jews, no man ever dared to charge them with forging their books. For, whatever be their opinion of the Jewish religion, yet they confess that Moses was the author of it. What, then, do these clamorous objectors, but betray their own consummate impudence, when they slander, as supposititious, books whose sacred antiquity is confirmed by the consent of all histories? But, to waste no more useless labour in refuting such stale calumnies, let us rather consider how carefully the Lord preserved his own word, when, beyond all hope, he rescued it from the fury of the most cruel of tyrants, as from a devouring fire; — that he endued the pious priests and others with so much constancy, that they hesitated not to redeem this treasure, if necessary, with their lives, to transmit it to posterity; and that he frustrated the most diligent inquisition of so many governors and soldiers. Who is there but must acknowledge it to have been an eminent and wonder- ful work of God, that those sacred monuments, which the impious had flattered themselves were utterly destroyed, were soon public again, as it were, fully restored to mankind, and, indeed, with far greater honour? For soon after followed the Greek Translation, which published them throughout the world. Nor was God's preserving the tables of his covenant
96 INSTITUTES OF THE [book i.
from the sanguinary edicts of Antiochus, the only instance of his wonderful operation, but that, amidst such various miseries, with which the Jewish nation was diminished and laid waste, and at last nearly exterminated, these records still remained entire. The Hebrew language lay not only despised, but almost unknown: and surely, had not God consulted the iil- terest of religion, it had been totally lost. For how much the Jews, after their return from captivity, departed from the ge- nuine use of their native language, appears from the prophets of that age: which it is therefore useful to observe, because this comparison more clearly evinces the antiquity of the law and the prophets. And by whom hath God preserved to us the doctrine of salvation contained in the law and the prophets, that Christ might be manifested in due time? By his most inveterate enemies, the Jews: whom Augustine therefore justly denominates the librarians of the Christian Church, because they have furnished us with a book of which themselves make no use.
XI. If we proceed to the New Testament, by what solid foundations is its truth supported? Three Evangelists recite their history in a low and mean style. Many proud men are disgusted with that simplicity: because they attend not to the principal points of doctrine; whence it were easy to infer, that they treat of heavenly mysteries which are above human capa- city". They who have a spark of ingenuous modesty will cer- tainly be ashamed, if they peruse the first chapter of Luke. Now the discourses of Christ, a concise summary of which is comprised in these three Evangelists, easily exempt their writings from contempt. But John, thundering from his sublimity, more powerfully than any thunderbolt, levels to the dust the obstinacy of those, whom he does not compel to the obedience of faith. Let all those censorious critics, whose supreme pleasure consists in banishing all reverence for the Scripture out of their own hearts and the hearts of others, come forth to public view. Let them read the Gospel of John: whether they wish it or not, they will there find numer- ous passages, which, at least, arouse their indolence: and which will even imprint a horrible brand on their consciences to restrain their ridicule. Similar is the method of Paid and of
CHAP. VIII.] CHRISTIAN RELIGION. ^7
Peter, in whose Writings, though the greater part be obscure, yet their heavenly majesty attracts universal attention. But this one circumstance raises their doctrines sufficiently above the world, that Matthew, who had before been confined to the profit of his table, and Peter and John, who had been em- ployed in fishing-boats, all plain unlettered men, had learned nothing in any human school which they could communicate to others. And Paul, from not only a professed, but a cruel and sanguinary enemy, being converted to a new man, proves, by his sudden and unhoped-for change, that he was constrained, by a command from heaven, to vindicate that doctrine whicli he had before opposed. Let these men deny that the Hol\ Spirit descended on the Apostles; or, at least, let them dispute the credibility of the history: yet the fact itself loudly pro- claims, that they were taught by the Spirit, who, though before despised as some of the meanest of the people, suddenly began to discourse in such a magnificent manner on the mysteries ol heaven.
XII. Besides, there are also other very substantiiil reasons why the consent of the Church should have its weight. For it is not an unimportant consideration, that from the publica- tion of the Scripture, so many generations of men should have agreed in voluntarily obeying it; and that however Satan, to> gether with the whole world, has endeavoured by strange methods to suppress or destroy it, or utterly to erase and ob- literate it from the memory of man; yet it has always, like a palm-tree, risen superior to all opposition, and remained in- vincible. Indeed there has scarcely ever been a sophist or orator of more than common abilities, who has not tried his strength in opposing it: yet they have all availed nothing. All the powers of the earth have armed themselves for its destruc- tion; but their attempts have all evaporated into smoke. How could it have so firmly resisted attacks on every quartei*, if it had been supported only by human power? Indeed, an addi- tional proof of its Divine origin arises from this very circum- stance, that, notwithstanding all the strenuous resistance of men, it has, by its own power, risen superior to every danger. Moreover, not one city, or one nation only, has conspired to receive and embrace it; but, as far as the world extends, it has
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^8 INSTITUTES OF THE [book i.
obtained its authority by the holy consent of various nations, who agreed in nothing besides. And as such an agreement of minds, so widely distant in place, and so completely dissimilar in manners and opinions, ought to have great influence with us, since it is plain that it was effected only by the power of heaven; so it acquires no small weight from a consideration of the piety of those who unite in this agreement; not indeed of all, but of those, who, it hath pleased the Lord, should shine as luminaries in his Church.
XIII. Now, with what unlimited confidence should we sub- mit to that doctrine, which we see confirmed and witnessed by the blood of so many saints? Having once received it, they hesitated not, v/ith intrepid boldness, and even with great alacrity, to die in its defence: transmitted to us with such a pledge, how should not we receive it with a firm and un- shaken conviction? It is therefore no small confirmation of the Scripture, that it has been sealed with the blood of so many martyrs: especially when we consider that they died to bear testimony to their faith, not through intemperate fanaticism, as is sometimes the case with men of erroneous minds: but through a firm and constant, yet sober zeal for God. There are other reasons, and those neither few nor w^eak, by v/hich the native dignity and authority of the Scripture are not only maintained in the minds of the pious, but also completely vin- dicated against the subtleties of calumniators: but such as alone are not sufficient to produce firm faith in it, till the hea- venly Father, discovering his own power therein, places its authority beyond all controversy. Wherefore, the Scripture will then only be effectual to produce the saving knowledge of God, when the certainty of it shall be founded on the internal persuasion of the Holy Spirit. Thus those human testimonies, which contribute to its confirmation, will not be useless, if they foliow that first and principal proof, as secondary aids to our imbecility. But those persons betray great folly, who wish it to be demor;btrated to infidels that the Scripture is the word of God: which cannot be known without faith. Augustine there- fore justly observes, (w) that piety and peace of mind ought to
(on) Lib. de Util. Credend.