Chapter 6.
Sections.
Another confirmation from certain direct statements in the Psalms. Lastly, From the words of our Saviour.
1.God bestows the actual knowledge of himself upon us only in the Scriptures
Therefore, though the effulgence which is presented to every
eye, both in the heavens and on the earth, leaves the ingratitude of
man without excuse, since God, in order to bring the whole human
race under the same condemnation, holds forth to all, without
exception, a mirror of his Deity in his works, another and better
help must be given to guide us properly to God as a Creator. Not in
vain, therefore, has he added the light of his Word in order that he
might make himself known unto salvation, and bestowed the privilege
on those whom he was pleased to bring into nearer and more familiar
relation to himself. For, seeing how the minds of men were carried
to and fro, and found no certain resting-place, he chose the Jews
for a peculiar people, and then hedged them in that they might not,
like others, go astray. And not in vain does he, by the same means,
retain us in his knowledge, since but for this, even those who, in
comparison of others, seem to stand strong, would quickly fall away.
For as the aged, or those whose sight is defective, when any books
however fair, is set before them, though they perceive that there is
something written are scarcely able to make out two consecutive
words, but, when aided by glasses, begin to read distinctly, so
Scripture, gathering together the impressions of Deity, which, till
then, lay confused in our minds, dissipates the darkness, and shows
us the true God clearly. God therefore bestows a gift of singular
value, when, for the instruction of the Church, he employs not dumb
teachers merely, but opens his own sacred mouth; when he not only
proclaims that some God must be worshipped, but at the same time
declares that He is the God to whom worship is due; when he not only
teaches his elect to have respect to God, but manifests himself as
the God to whom this respect should be paid.
(Two sorts of knowledge of God in Scripture)
The course which God followed towards his Church from the very
first, was to supplement these common proofs by the addition of his
Word, as a surer and more direct means of discovering himself. And
there can be no doubt that it was by this help, Adam, Noah, Abraham,
and the other patriarchs, attained to that familiar knowledge which,
in a manner, distinguished them from unbelievers. I am not now
speaking of the peculiar doctrines of faith by which they were
elevated to the hope of eternal blessedness. It was necessary, in
passing from death unto life, that they should know God, not only as
a Creator, but as a Redeemer also; and both kinds of knowledge they
certainly did obtain from the Word. In point of order, however, the
knowledge first given was that which made them acquainted with the
God by whom the world was made and is governed. To this first
knowledge was afterwards added the more intimate knowledge which
alone quickens dead souls, and by which God is known not only as the
Creator of the worlds and the sole author and disposer of all
events, but also as a Redeemer, in the person of the Mediator. But
as the fall and the corruption of nature have not yet been
considered, I now postpone the consideration of the remedy, (for
which, see Book 2 c. 6 &c.) Let the reader then remember, that I am
not now treating of the covenant by which God adopted the children
of Abraham, or of that branch of doctrine by which, as founded in
Christ, believers have, properly speaking, been in all ages
separated from the profane heathen. I am only showing that it is
necessary to apply to Scripture, in order to learn the sure marks
which distinguish God, as the Creator of the world, from the whole
herd of fictitious gods. We shall afterward, in due course, consider
the work of Redemption. In the meantime, though we shall adduce many
passages from the New Testament, and some also from the Law and the
Prophets, in which express mention is made of Christ, the only
object will be to show that God, the Maker of the world, is
manifested to us in Scripture, and his true character expounded, so
as to save us from wandering up and down, as in a labyrinth, in
search of some doubtful deity.
2.The Word of God as Holy Scripture
Whether God revealed himself to the fathers by oracles and
visions, or, by the instrumentality and ministry of men, suggested
what they were to hand down to posterity, there cannot be a doubt
that the certainty of what he taught them was firmly engraven on
their hearts, so that they felt assured and knew that the things
which they learnt came forth from God, who invariably accompanied
his word with a sure testimony, infinitely superior to mere opinion.
At length, in order that, while doctrine was continually enlarged,
its truth might subsist in the world during all ages, it was his
pleasure that the same oracles which he had deposited with the
fathers should be consigned, as it were, to public records. With
this view the law was promulgated, and prophets were afterwards
added to be its interpreters. For though the uses of the law were
manifold, (Book 2 c. 7 and 8,) and the special office assigned to
Moses and all the prophets was to teach the method of reconciliation
between God and man, (whence Paul calls Christ "the end of the law,"
Rom. 10: 4;) still I repeat that, in addition to the proper doctrine
of faith and repentance in which Christ is set forth as a Mediator,
the Scriptures employ certain marks and tokens to distinguish the
only wise and true God, considered as the Creator and Governor of
the world, and thereby guard against his being confounded with the
herd of false deities. Therefore, while it becomes man seriously to
employ his eyes in considering the works of God, since a place has
been assigned him in this most glorious theatre that he may be a
spectator of them, his special duty is to give ear to the Word, that
he may the better profit. Hence it is not strange that those who are
born in darkness become more and more hardened in their stupidity;
because the vast majority instead of confining themselves within due
bounds by listening with docility to the Word, exult in their own
vanity. If true religion is to beam upon us, our principle must be,
that it is necessary to begin with heavenly teaching, and that it is
impossible for any man to obtain even the minutest portion of right
and sound doctrine without being a disciple of Scripture. Hence, the
first step in true knowledge is taken, when we reverently embrace
the testimony which God has been pleased therein to give of himself.
For not only does faith, full and perfect faith, but all correct
knowledge of God, originate in obedience. And surely in this respect
God has with singular Providence provided for mankind in all ages.
3.Without Scripture we fall into error
For if we reflect how prone the human mind is to lapse into
forgetfulness of God, how readily inclined to every kind of error,
how bent every now and then on devising new and fictitious
religions, it will be easy to understand how necessary it was to
make such a depository of doctrine as would secure it from either
perishing by the neglect, vanishing away amid the errors, or being
corrupted by the presumptuous audacity of men. It being thus
manifest that God, foreseeing the inefficiency of his image
imprinted on the fair form of the universe, has given the assistance
of his Word to all whom he has ever been pleased to instruct
effectually, we, too, must pursue this straight path, if we aspire
in earnest to a genuine contemplation of God; - we must go, I say,
to the Word, where the character of God, drawn from his works is
described accurately and to the life; these works being estimated,
not by our depraved judgement, but by the standard of eternal truth.
If, as I lately said, we turn aside from it, how great soever the
speed with which we move, we shall never reach the goal, because we
are off the course. We should consider that the brightness of the
Divine countenance, which even an apostle declares to be
inaccessible, (1 Tim. 6: 16,) is a kind of labyrinth, - a labyrinth
to us inextricable, if the Word do not serve us as a thread to guide
our path; and that it is better to limp in the way, than run with
the greatest swiftness out of it. Hence the Psalmist, after
repeatedly declaring (Psalm 93, 96, 97, 99, &c.) that superstition
should be banished from the world in order that pure religion may
flourish, introduces God as reigning; meaning by the term, not the
power which he possesses and which he exerts in the government of
universal nature, but the doctrine by which he maintains his due
supremacy: because error never can be eradicated from the heart of
man until the true knowledge of God has been implanted in it.
4.Scripture can communicate to us what the revelation in the creation cannot
Accordingly, the same prophet, after mentioning that the
heavens declare the glory of God, that the firmament sheweth forth
the works of his hands, that the regular succession of day and night
proclaim his Majesty, proceeds to make mention of the Word: - "The
law of the Lord," says he, "is perfect, converting the soul; the
testimony of the Lord is sure, making wise the simple. The statutes
of the Lord are right, rejoicing the heart; the commandment of the
Lord is pure, enlightening the eyes," (Psalm 19: 1-9.) For though
the law has other uses besides, (as to which, see Book 2 c. 7, sec.
6, 10, 12,) the general meaning is, that it is the proper school for
training the children of God; the invitation given to all nations,
to behold him in the heavens and earth, proving of no avail. The
same view is taken in the 29th Psalm, where the Psalmist, after
discoursing on the dreadful voice of God, which, in thunder, wind,
rain, whirlwind, and tempest, shakes the earth, makes the mountains
tremble, and breaks the cedars, concludes by saying, "that in his
temple does every one speak of his glory," unbelievers being deaf to
all God's words when they echo in the air. In like manner another
Psalm, after describing the raging billows of the sea, thus
concludes, "Thy testimonies are very sure; holiness becometh thine
house for ever," (Psalm 93: 5.) To the same effect are the words of
our Saviour to the Samaritan woman, when he told her that her nation
and all other nations worshipped they knew not what; and that the
Jews alone gave worship to the true God, (John 4: 22.) Since the
human mind, through its weakness, was altogether unable to come to
God if not aided and upheld by his sacred word, it necessarily
followed that all mankind, the Jews excepted, inasmuch as they
sought God without the Word, were labouring under vanity and error.
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