Читать книгу Institutes of the Christian Religion - John Calvin - Страница 13

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

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

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

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