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

Basil, 1st August, 1536.

General Syllabus

The design of the Author in these Christian Institutes is twofold, relating, First, to the knowledge of God, as the way 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, corresponding 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 shows 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 knowledge, 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 happiness – And though this internal knowledge is assisted by all the creatures around, which serve as a mirror to display the Divine perfections, yet that man does not profit by it – Therefore, 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 Father, 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 gives 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 shows 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.

II. But since man is fallen by sin from the state in which he was created, it is necessary to come to Christ. Therefore it follows in the Creed, “And in Jesus Christ, his only Son our Lord,” &c.

So in the second book of the Institutes our Author treats of the knowledge of God as the Redeemer in Christ; and having shown 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 renovation, but what is deserving of condemnation – Therefore, that, man being utterly lost in himself, and incapable of conceiving even a good thought by which he may restore himself, or perform 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 Christ; which gives occasion to introduce an exposition of the Moral Law – That he was known, as the Author of salvation, to the Jews under the Law, but more fully under the Gospel, in which he is manifested to the world. – Hence follows the doctrine of the similarity and difference of the Old and New Testament, of the Law and Gospel. – It is next stated, that, in order to the complete accomplishment of salvation, it was necessary for the eternal Son of God to become man, and that he actually assumed a real human nature: – it is also shown how these two natures constitute one person – That the office of Christ, appointed for the acquisition and application 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 respecting his death, resurrection, and ascension to heaven. – Lastly, the Author shows 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 show 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 repentance and the continual exercise of it, which Christ, apprehended by faith, produces in us by his Spirit. – He next fully discusses the first 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 salvation, by the Holy Spirit, who 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 imparts 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 reconciled to himself in Christ, and made partakers of the Holy Spirit, that, being ingrafted into Christ, they may have communion 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 Lord'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 those 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 acknowledge with gratitude of heart, till we are called out of this transitory state to the heavenly inheritance, where God will be all in all.

This is the plan of the Institutes, which may be comprised in the following brief summary: —

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 completes 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.

Book I. On The Knowledge Of God The Creator

Argument

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

True and substantial wisdom principally consists of two parts, the knowledge of God, and the knowledge of ourselves. But, while these two branches of knowledge are so intimately connected, which of them precedes and produces the other, is not easy to discover. For, in the first place, no man can take a survey of himself but he must immediately turn to the contemplation of God, in whom he “lives and moves;”[61 - Acts xvii. 2.] since it is evident that the talents which we possess are not from ourselves, and that our very existence is nothing but a subsistence in God alone. These bounties, distilling to us by drops from heaven, form, as it were, so many streams conducting us to the fountain-head. Our poverty conduces to a clearer display of the infinite fulness of God. Especially, the miserable ruin, into which we have been plunged by the defection of the first man, compels us to raise our eyes towards heaven, not only as hungry and famished, to seek thence a supply for our wants, but, aroused with fear, to learn humility. For, since man is subject to a world of miseries, and has been spoiled of his divine array, this melancholy exposure discovers an immense mass of deformity: every one, therefore, must be so impressed with a consciousness of his own infelicity, as to arrive at some knowledge of God. Thus a sense of our ignorance, vanity, poverty, infirmity, depravity, and corruption, leads us to perceive and acknowledge that in the Lord alone are to be found true wisdom, solid strength, perfect goodness, and unspotted righteousness; and so, by our imperfections, we are excited to a consideration of the perfections of God. Nor can we really aspire toward him, till we have begun to be displeased with ourselves. For who would not gladly rest satisfied with himself? where is the man not actually absorbed in self-complacency, while he remains unacquainted with his true situation, or content with his own endowments, and ignorant or forgetful of his own misery? The knowledge of ourselves, therefore, is not only an incitement to seek after God, but likewise a considerable assistance towards finding him.

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

III. Hence that horror and amazement with which the Scripture always represents the saints to have been impressed and disturbed, on every discovery of the presence of God. For when we see those, who before his appearance stood secure and firm, so astonished and affrighted at the manifestation of his glory, as to faint and almost expire through fear, – we must infer that man is never sufficiently affected with a knowledge of his own meanness, till he has compared himself with the Divine Majesty. Of this consternation we have frequent examples in the Judges and Prophets; so that it was a common expression among the Lord's people – “We shall die, because we have seen God.”[62 - Judg. xiii. 22.] Therefore the history of Job, to humble men with a consciousness of their pollution, impotence, and folly, derives its principal argument from a description of the Divine purity, power, and wisdom. And not without reason. For we see how Abraham, the nearer he approached to behold the glory of the Lord, the more fully acknowledged himself to be but “dust and ashes;”[63 - Gen. xviii. 27.] and how Elias[64 - 1 Kings xix. 13.] could not bear his approach without covering his face, his appearance is so formidable. And what can man do, all vile and corrupt, when fear constrains even the cherubim themselves to veil their faces? This is what the prophet Isaiah speaks of – “the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign:”[65 - Isaiah vi. 2; xxiv. 23.] that is, when he shall make a fuller and nearer exhibition of his splendour, it shall eclipse the splendour of the brightest object besides. But, though the knowledge of God and the knowledge of ourselves be intimately connected, the proper order of instruction requires us first to treat of the former, and then to proceed to the discussion of the latter.

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

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

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

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

We lay it down as a position not to be controverted, that the human mind, even by natural instinct, possesses some sense of a Deity. For that no man might shelter himself under the pretext of ignorance, God hath given to all some apprehension of his existence,[66 - Rom. i. 20.] the memory of which he frequently and insensibly renews; so that, as men universally know that there is a God, and that he is their Maker, they must be condemned by their own testimony, for not having worshipped him and consecrated their lives to his service. If we seek for ignorance of a Deity, it is nowhere more likely to be found, than among tribes the most stupid and furthest from civilization. But, as the celebrated Cicero observes, there is no nation so barbarous, no race so savage, as not to be firmly persuaded of the being of a God.[67 - Cicer. de Natur. Deor. lib. i. Lactant. Inst. lib. iii. cap. 10.] Even those who in other respects appear to differ but little from brutes, always retain some sense of religion; so fully are the minds of men possessed with this common principle, which is closely interwoven with their original composition. Now, since there has never been a country or family, from the beginning of the world, totally destitute of religion, it is a tacit confession, that some sense of the Divinity is inscribed on every heart. Of this opinion, idolatry itself furnishes ample proof. For we know how reluctantly man would degrade himself to exalt other creatures above him. His preference of worshipping a piece of wood or stone, to being thought to have no god, evinces the impression of a Deity on the human mind to be very strong, the obliteration of which is more difficult than a total change of the natural disposition; and this is certainly changed, whenever man leaves his natural pride, and voluntarily descends to such meannesses under the notion of worshipping God.

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

III. It will always be evident to persons of correct judgment, that the idea of a Deity impressed on the mind of man is indelible. That all have by nature an innate persuasion of the Divine existence, a persuasion inseparable from their very constitution, we have abundant evidence in the contumacy of the wicked, whose furious struggles to extricate themselves from the fear of God are unavailing. Though Diagoras, and others like him, turn to ridicule what all ages have believed of religion;[68 - Cicer. de Nat. Deor. lib. 1 & 3. Valer. Maxim. lib. 1, cap. 1.] though Dionysius scoff at the judgment of Heaven, – it is but a forced laughter, for the worm of a guilty conscience torments them within, worse than if they were seared with hot irons. I agree not with Cicero, that errors in process of time become obsolete, and that religion is increased and ameliorated daily. For the world, as will shortly be observed, uses its utmost endeavours to banish all knowledge of God, and tries every method of corrupting his worship. I only maintain, that while the stupid insensibility which the wicked wish to acquire, to promote their contempt of God, preys upon their minds, yet the sense of a Deity, which they ardently desire to extinguish, is still strong, and frequently discovers itself. Whence we infer, that this is a doctrine, not first to be learned in the schools, but which every man from his birth is self-taught, and which, though many strain every nerve to banish it from them, yet nature itself permits none to forget. Now, if the end for which all men are born and live, be to know God, – and unless the knowledge of God have reached this point, it is uncertain and vain, – it is evident, that all who direct not every thought and action of life to this end, are degenerated from the law of their creation. Of this the heathen philosophers themselves were not ignorant. This was Plato's meaning, when he taught that the chief good of the soul consists in similitude to God, when the soul, having a clear knowledge of him, is wholly transformed into his likeness.[69 - In Phæd. & Theæt.] The reasoning also of Gryllus, in Plutarch, is very accurate, when he affirms, that men entirely destitute of religion, not only do not excel the brutes, but are in many respects far more wretched, being obnoxious to evil under so many forms, and always dragging on a tumultuous and restless life. The worship of God is therefore the only thing which renders men superior to brutes, and makes them aspire to immortality.

Chapter IV. This Knowledge Extinguished Or Corrupted, 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 contumacy. 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 himself, but by the inventions of their own presumptuous imaginations. 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 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.”[70 - Rom. i. 22.] He had before said, “they became vain in their imaginations.” But lest any should exculpate 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 perverseness. 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,”[71 - Psalm xiv. 1.] is primarily, as we shall soon see in another place, to be restricted to those who extinguish the light of nature, and wilfully stupefy 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 providence, shutting him up as an idler in heaven. Now, as nothing 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 understandings, so that, seeing, they may not perceive.[72 - Isaiah vi. 9.] 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;”[73 - Psalm xxxvi. 1.] and again, that they encourage themselves in their iniquities with the flattering persuasion that God doth not see them.[74 - Psalm x. 11.] Though they are constrained to acknowledge the existence of God, yet they rob him of his glory, by detracting from his power. For as God, according to the testimony of Paul, “cannot deny himself,”[75 - 2 Tim. ii. 13.] because he perpetually 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 according 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 practises, or even openly rejects, what he prescribes and declares to be pleasing in his sight. Persons who introduce newly-invented 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.”[76 - Gal. iv. 8.] And in another place he speaks of the Ephesians as having been “without God,”[77 - Eph. ii. 12.] while they were strangers to a right knowledge of the only true God. Nor, in this respect, is it of much importance, whether you imagine to yourself one god or more; for in either case you depart and revolt from the true God, and, 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 Majesty, 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.[78 - Statii Thebaid. lib. 3.] 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 disposition, they wage war against the Lord, who cannot be deprived of his judgment; but when they apprehend his irresistible 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 dissipated all its righteousness. It is certain, at least, 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 religion, and scarcely worthy even to be called its shadow, – it is easy to infer the wide difference 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 hypocrites, 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 appease him with a few paltry sacrifices. Whereas he ought to be served with 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 accumulation of errors, that those sparks which enable them to discover the glory of God are smothered, and at last extinguished 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 further proof of what I now contend 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 are not altogether ignorant of God, but that what ought to have appeared before had been suppressed by obstinacy.

Chapter V. The Knowledge Of God Conspicuous In The Formation And Continual 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 felicity, 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 himself to public view, in such a manner, that they cannot open their eyes without being constrained to behold him. His 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 exculpate themselves by the plea of ignorance. The Psalmist therefore, with great propriety, exclaims, “He covereth himself with light as with a garment;”[79 - Psalm civ. 2.] 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 conspicuous 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 refulgently 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 manifestations of invisible things;[80 - Heb. xi. 3.] for the exact symmetry of the universe is a mirror, in which we may contemplate the otherwise invisible God. For which reason the Psalmist[81 - Psalm xix. 1, 3.] 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.”[82 - Rom. i. 20.]