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9. ALL THE PRINCIPLES OF PIETY SUBVERTED BY FANATICS, WHO SUBSTITUTE REVELEVATIONS FOR SCRIPTURE.
Sections.
1. The temper and error of the Libertines, who take to themselves
the name of spiritual, briefly described. Their refutation.
1. The Apostles and all true Christians have embraced the
written Word. This confirmed by a passage in Isaiah; also
by the example and words of Paul.
2. The Spirit of Christ seals the doctrine of the written Word
on the minds of the godly.
2. Refutation continued.
3. The impositions of Satan cannot be detected without the aid of the written Word.
First Objection. The Answer to it.
3. Second Objection from the words of Paul as to the letter and spirit. The Answer, with an explanation of Paul's meaning. How
the Spirit and the written Word are indissolubly connected.
1.The fanatics wrongly appeal to the Holy Spirit
Those who, rejecting Scripture, imagine that they have some peculiar way of penetrating to God, are to be deemed not so much under the influence of error as madness. For certain giddy men have lately appeared, who, while they make a great display of the superiority of the Spirit, reject all reading of the Scriptures themselves, and deride the simplicity of those who only delight in what they call the dead and deadly letter. But I wish they would tell me what spirit it is whose inspiration raises them to such a sublime height that they dare despise the doctrine of Scripture as mean and childish. If they answer that it is the Spirit of Christ, their confidence is exceedingly ridiculous; since they will, I presume, admit that the apostles and
other believers in the primitive Church were not illuminated by any other Spirit. None of these thereby learned to despise the word of God, but every one was imbued with greater reverence for it, as their writings most clearly testify. And, indeed, it had been so foretold by the mouth of Isaiah. For when he says, "My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever," he does not tie down the ancient Church to external doctrine, as he were a mere teacher of elements; he rather shows that, under the reign of Christ, the true and full felicity of the new Church will consist in their being ruled not less by the Word than by the Spirit of God. Hence we infer that these miscreants are guilty of fearful sacrilege in tearing asunder what the prophet joins in indissoluble union. Add to this, that Paul, though carried up even to the third heaven, ceased not to profit by the doctrine of the law and the prophets, while, in like manner, he exhorts Timothy, a teacher of singular excellence, to give attention to reading, (1 Tim. 4: 13.) And the eulogium which he
pronounces on Scripture well deserves to be remembered, viz., that "it is profitable for doctrine, for reproof, for correction, and for instruction in righteousness, that the man of God may be perfect," (2 Tim. 3: 16.) What an infatuation of the devil, therefore, to fancy that Scripture, which conducts the sons of God to the final goal, is of transient and temporary use?
Again, I should like those people to tell me whether they have imbibed any other Spirit than that which Christ promised to his
disciples. Though their madness is extreme, it will scarcely carry them the length of making this their boast. But what kind of Spirit did our Saviour promise to send? One who should not speak of himself, (John 16: 13,) but suggest and instill the truths which he himself had delivered through the word. Hence the office of the Spirit promised to us, is not to form new and unheard-of revelations, or to coin a new form of doctrine, by which we may be led away from the received doctrine of the gospel, but to seal on our minds the very doctrine which the gospel recommends.
2. The Holy Spirit is recognized in his agreement with Scripture Hence it is easy to understand that we must give diligent heed both to the reading and hearing of Scripture, if we would obtain any benefit from the Spirit of God, (just as Peter praises those who attentively study the doctrine of the prophets, (2 Pet. 1: 19,) though it might have been thought to be superseded after the gospel light arose,) and, on the contrary, that any spirit which passes by the wisdom of God's Word, and suggests any other doctrine, is deservedly suspected of vanity and falsehood. Since Satan transforms himself into an angel of light, what authority can the Spirit have with us if he be not ascertained by an infallible mark?
And assuredly he is pointed out to us by the Lord with sufficient clearness; but these miserable men err as if bent on their own destruction, while they seek the Spirit from themselves rather than from Him. But they say that it is insulting to subject the Spirit, to whom all things are to be subject, to the Scripture: as if it were disgraceful to the Holy Spirit to maintain a perfect resemblance throughout,and be in all respects without variation consistent with himself. True, if he were subjected to a human, an angelical, or to any foreign standard, it might be thought that he was rendered subordinate, or, if you will, brought into bondage, but so long as he is compared with himself, and considered in himself, how can it be said
that he is thereby injured? I admit that he is brought to a test, but the very test by which it has pleased him that his majesty should be confirmed. It ought to be enough for us when once we hear his voice;
but lest Satan should insinuate himself under his name, he wishes us to recognize him by the image which he has stamped on the
Scriptures. The author of the Scriptures cannot vary, and change his likeness. Such as he there appeared at first, such he will perpetually remain. There is nothing contumelious to him in this, unless we are to think it would be honorable for him to degenerate, and revolt against himself.
3. Word and Spirit belong inseparably together
Their cavil about our cleaving to the dead letter carries with it the punishment which they deserve for despising Scripture. It is clear that Paul is there arguing against false apostles, (2 Cor. 3: 6,) who, by recommending the law without Christ, deprived the people of the benefit of the New Covenant, by which the Lord engages that he will write his law on the hearts of believers, and engrave it on their inward parts. The letter therefore is dead, and the law of the Lord kills its readers when it is dissevered from the grace of Christ, and only sounds in the ear without touching the heart. But if it is effectually impressed on the heart by the Spirit; if it exhibits Christ, it is the word of life converting the soul, and making wise the simple.
Nay, in the very same passage, the apostle calls his own preaching the ministration of the Spirit, (2 Cor. 3: 8,) intimating that the Holy Spirit so cleaves to his own truth, as he has expressed it in Scripture, that he then only exerts and puts forth his strength when the word is received with due honor and respect.
There is nothing repugnant here to what was lately said, (chap. 7) that we have no great certainty of the word itself, until it be confirmed by the testimony of the Spirit. For the Lord has so knit together the certainty of his word and his Spirit, that our minds are duly imbued with reverence for the word when the Spirit shining upon it enables us there to behold the face of God; and, on the other hand, we embrace the Spirit with no danger of delusion when we recognize him in his image, that is, in his word. Thus, indeed, it is. God did not produce his word before men for the sake of sudden display, intending to abolish it the moment the Spirit should arrive; but he employed the same Spirit, by whose agency he had administered the word, to complete his work by the efficacious confirmation of the word.
In this way Christ explained to the two disciples, (Luke 24: 27,) not that they were to reject the Scriptures and trust to their own wisdom, but that they were to understand the Scriptures. In like manner, when Paul says to the Thessalonians, "Quench not the Spirit," he does not carry them aloft to empty speculation apart from the word; he immediately adds, "Despise not prophesying," (1 Thess. 5: 19, 20.)
By this, doubtless, he intimates that the light of the Spirit is quenched the moment prophesying fall into contempt. How is this answered by those swelling enthusiasts, in whose idea the only true illumination consists, in carelessly laying aside, and bidding adieu to the Word of God, while, with no less confidence than folly, they fasten upon any dreaming notion which may have casually sprung up in their minds? Surely a very different sobriety becomes the children of God. As they feel that without the Spirit of God they are utterly devoid of the light of truth, so they are not ignorant that the word is the instrument by which the illumination of the Spirit is dispensed. They know of no other Spirit than the one who dwelt and spake in the apostles--the Spirit by whose oracles they are daily invited to the hearing of the word.
Chapter 10.
10. IN SCRIPTURE, THE TRUE GOD OPPOSED, EXCLUSIVELY, TO ALL THE GODS OF THE HEATHEN.
Sections.
1. Explanation of the knowledge of God resumed. God as manifested in Scripture, the same as delineated in his works.
2. The attributes of God as described by Moses, David, and Jeremiah. Explanation of the attributes. Summary. Uses of this
knowledge.
3. Scripture, in directing us to the true God, excludes the gods of the heathen, who, however, in some sense, held the unity of God.
1. The Scriptural doctrine of God the Creator
We formerly observed that the knowledge of God, which, in other
respects, is not obscurely exhibited in the frame of the world, and in
all the creatures, is more clearly and familiarly explained by the
word. It may now be proper to show, that in Scripture the Lord
represents himself in the same character in which we have already
seen that he is delineated in his works. A full discussion of this
subject would occupy a large space. But it will here be sufficient to
furnish a kind of index, by attending to which the pious reader may
be enabled to understand what knowledge of God he ought chiefly to
search for in Scripture, and be directed as to the mode of conducting
the search. I am not now adverting to the peculiar covenant by which
God distinguished the race of Abraham from the rest of the nations.
For when by gratuitous adoption he admitted those who were
enemies to the rank of sons, he even then acted in the character of a
Redeemer. At present, however, we are employed in considering that
knowledge which stops short at the creation of the world, without
ascending to Christ the Mediator. But though it will soon be
necessary to quote certain passages from the New Testament, (proofs
being there given both of the power of God the Creator, and of his
providence in the preservation of what he originally created,) I wish
the reader to remember what my present purpose is, that he may not
wander from the proper subject. Briefly, then, it will be sufficient for
him at present to understand how God, the Creator of heaven and
earth, governs the world which was made by him. In every part of
Scripture we meet with descriptions of his paternal kindness and
readiness to do good, and we also meet with examples of severity
which show that he is the just punisher of the wicked, especially
when they continue obstinate notwithstanding of all his forbearance.
2. The attributes of God according to Scripture agree with those
known in his creatures
There are certain passages which contain more vivid descriptions of
the divine character, setting it before us as if his genuine
countenance were visibly portrayed. Moses, indeed, seems to have
intended briefly to comprehend whatever may be known of God by
man, when he said, "The Lord, The Lord God, merciful and gracious,
long-suffering, and abundant in goodness and truth, keeping mercy
for thousands, forgiving iniquity and transgression and sin, and that
will by no means clear the guilty; visiting the iniquity of the fathers
upon the children, and upon the children's children, unto the third
and to the fourth generation," (Ex. 34: 6, 7.) Here we may observe,
firsts that his eternity and self existence are declared by his
magnificent name twice repeated; and, secondly, that in the
enumeration of his perfections, he is described not as he is in
himself, but in relation to us, in order that our acknowledgement of
him may be more a vivid actual impression than empty visionary
speculation. Moreover, the perfections thus enumerated are just
those which we saw shining in the heavens, and on the earth -
compassion, goodness, mercy, justice, judgement, and truth. For
power and energy are comprehended under the name Elohim.
Similar epithets are employed by the prophets when they would fully
declare his sacred name. Not to collect a great number of passages, it
may suffice at present to refer to one Psalm, (145) in which a
summary of the divine perfections is so carefully given that not one
seems to have been omitted. Still, however, every perfection there set
down may be contemplated in creation; and, hence, such as we feel
him to be when experience is our guide, such he declares himself to
be by his word. In Jeremiah, where God proclaims the character in
which he would have us to acknowledge him, though the description
is not so full, it is substantially the same. "Let him that glories," says
he, "glory in this, that he understands and knows me, that I am
the Lord which exercise loving-kindness, judgement, and
righteousness, in the earth," (Jerem. 9: 24.) Assuredly, the attributes
which it is most necessary for us to know are these three: Loving kindness, on which alone our entire safety depends: Judgement, which is daily exercised on the wicked, and awaits them in a severer
form, even for eternal destruction: Righteousness, by which the
faithful are preserved, and most benignly cherished. The prophet
declares, that when you understand these, you are amply furnished
with the means of glorying in God. Nor is there here any omission of
his truth, or power, or holiness, or goodness. For how could this
knowledge of his loving-kindness, judgement, and righteousness,
exist, if it were not founded on his inviolable truth? How, again,
could it be believed that he governs the earth with judgement and
righteousness, without presupposing his mighty power? Whence,
too, his loving-kindness, but from his goodness? In fine, if all his
ways are loving-kindness, judgement, and righteousness, his
holiness also is thereby conspicuous.
Moreover, the knowledge of God, which is set before us in the
Scriptures, is designed for the same purpose as that which shines in
creation, viz., that we may thereby learn to worship him with perfect
integrity of heart and unfeigned obedience, and also to depend
entirely on his goodness.
3. Because the unity of God was also not unknown to the heathen,
the worshipers of idols are the more inexcusable
Here it may be proper to give a summary of the general doctrine.
First, then, let the reader observe that the Scripture, in order to
direct us to the true God, distinctly excludes and rejects all the gods
of the heathen, because religion was universally adulterated in
almost every age. It is true, indeed, that the name of one God was
everywhere known and celebrated. For those who worshipped a
multitude of gods, whenever they spoke the genuine language of
nature, simply used the name god, as if they had thought one god
sufficient. And this is shrewdly noticed by Justin Martyr, who, to the
same effect, wrote a treatise, entitled, On the Monarchy of God, in
which he shows, by a great variety of evidence, that the unity of God
is engraven on the hearts of all. Tertullian also proves the same thing
from the common forms of speech. But as all, without exception,
have in the vanity of their minds rushed or been dragged into lying
fictions, these impressions, as to the unity of God, whatever they may
have naturally been, have had no further effect than to render men
inexcusable. The wisest plainly discover the vague wanderings of
their minds when they express a wish for any kind of Deity, and thus
offer up their prayers to unknown gods. And then, in imagining a
manifold nature in God, though their ideas concerning Jupiter,
Mercury, Venus, Minerva, and others, were not so absurd as those of
the rude vulgar, they were by no means free from the delusions of the
devil. We have elsewhere observed, that however subtle the evasions
devised by philosophers, they cannot do away with the charge of
rebellion, in that all of them have corrupted the truth of God. For this
reason, Habakkuk, (2: 20,) after condemning all idols, orders men to
seek God in his temple, that the faithful may acknowledge none but
Him, who has manifested himself in his word.
Sections.
1. The temper and error of the Libertines, who take to themselves
the name of spiritual, briefly described. Their refutation.
1. The Apostles and all true Christians have embraced the
written Word. This confirmed by a passage in Isaiah; also
by the example and words of Paul.
2. The Spirit of Christ seals the doctrine of the written Word
on the minds of the godly.
2. Refutation continued.
3. The impositions of Satan cannot be detected without the aid of the written Word.
First Objection. The Answer to it.
3. Second Objection from the words of Paul as to the letter and spirit. The Answer, with an explanation of Paul's meaning. How
the Spirit and the written Word are indissolubly connected.
1.The fanatics wrongly appeal to the Holy Spirit
Those who, rejecting Scripture, imagine that they have some peculiar way of penetrating to God, are to be deemed not so much under the influence of error as madness. For certain giddy men have lately appeared, who, while they make a great display of the superiority of the Spirit, reject all reading of the Scriptures themselves, and deride the simplicity of those who only delight in what they call the dead and deadly letter. But I wish they would tell me what spirit it is whose inspiration raises them to such a sublime height that they dare despise the doctrine of Scripture as mean and childish. If they answer that it is the Spirit of Christ, their confidence is exceedingly ridiculous; since they will, I presume, admit that the apostles and
other believers in the primitive Church were not illuminated by any other Spirit. None of these thereby learned to despise the word of God, but every one was imbued with greater reverence for it, as their writings most clearly testify. And, indeed, it had been so foretold by the mouth of Isaiah. For when he says, "My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever," he does not tie down the ancient Church to external doctrine, as he were a mere teacher of elements; he rather shows that, under the reign of Christ, the true and full felicity of the new Church will consist in their being ruled not less by the Word than by the Spirit of God. Hence we infer that these miscreants are guilty of fearful sacrilege in tearing asunder what the prophet joins in indissoluble union. Add to this, that Paul, though carried up even to the third heaven, ceased not to profit by the doctrine of the law and the prophets, while, in like manner, he exhorts Timothy, a teacher of singular excellence, to give attention to reading, (1 Tim. 4: 13.) And the eulogium which he
pronounces on Scripture well deserves to be remembered, viz., that "it is profitable for doctrine, for reproof, for correction, and for instruction in righteousness, that the man of God may be perfect," (2 Tim. 3: 16.) What an infatuation of the devil, therefore, to fancy that Scripture, which conducts the sons of God to the final goal, is of transient and temporary use?
Again, I should like those people to tell me whether they have imbibed any other Spirit than that which Christ promised to his
disciples. Though their madness is extreme, it will scarcely carry them the length of making this their boast. But what kind of Spirit did our Saviour promise to send? One who should not speak of himself, (John 16: 13,) but suggest and instill the truths which he himself had delivered through the word. Hence the office of the Spirit promised to us, is not to form new and unheard-of revelations, or to coin a new form of doctrine, by which we may be led away from the received doctrine of the gospel, but to seal on our minds the very doctrine which the gospel recommends.
2. The Holy Spirit is recognized in his agreement with Scripture Hence it is easy to understand that we must give diligent heed both to the reading and hearing of Scripture, if we would obtain any benefit from the Spirit of God, (just as Peter praises those who attentively study the doctrine of the prophets, (2 Pet. 1: 19,) though it might have been thought to be superseded after the gospel light arose,) and, on the contrary, that any spirit which passes by the wisdom of God's Word, and suggests any other doctrine, is deservedly suspected of vanity and falsehood. Since Satan transforms himself into an angel of light, what authority can the Spirit have with us if he be not ascertained by an infallible mark?
And assuredly he is pointed out to us by the Lord with sufficient clearness; but these miserable men err as if bent on their own destruction, while they seek the Spirit from themselves rather than from Him. But they say that it is insulting to subject the Spirit, to whom all things are to be subject, to the Scripture: as if it were disgraceful to the Holy Spirit to maintain a perfect resemblance throughout,and be in all respects without variation consistent with himself. True, if he were subjected to a human, an angelical, or to any foreign standard, it might be thought that he was rendered subordinate, or, if you will, brought into bondage, but so long as he is compared with himself, and considered in himself, how can it be said
that he is thereby injured? I admit that he is brought to a test, but the very test by which it has pleased him that his majesty should be confirmed. It ought to be enough for us when once we hear his voice;
but lest Satan should insinuate himself under his name, he wishes us to recognize him by the image which he has stamped on the
Scriptures. The author of the Scriptures cannot vary, and change his likeness. Such as he there appeared at first, such he will perpetually remain. There is nothing contumelious to him in this, unless we are to think it would be honorable for him to degenerate, and revolt against himself.
3. Word and Spirit belong inseparably together
Their cavil about our cleaving to the dead letter carries with it the punishment which they deserve for despising Scripture. It is clear that Paul is there arguing against false apostles, (2 Cor. 3: 6,) who, by recommending the law without Christ, deprived the people of the benefit of the New Covenant, by which the Lord engages that he will write his law on the hearts of believers, and engrave it on their inward parts. The letter therefore is dead, and the law of the Lord kills its readers when it is dissevered from the grace of Christ, and only sounds in the ear without touching the heart. But if it is effectually impressed on the heart by the Spirit; if it exhibits Christ, it is the word of life converting the soul, and making wise the simple.
Nay, in the very same passage, the apostle calls his own preaching the ministration of the Spirit, (2 Cor. 3: 8,) intimating that the Holy Spirit so cleaves to his own truth, as he has expressed it in Scripture, that he then only exerts and puts forth his strength when the word is received with due honor and respect.
There is nothing repugnant here to what was lately said, (chap. 7) that we have no great certainty of the word itself, until it be confirmed by the testimony of the Spirit. For the Lord has so knit together the certainty of his word and his Spirit, that our minds are duly imbued with reverence for the word when the Spirit shining upon it enables us there to behold the face of God; and, on the other hand, we embrace the Spirit with no danger of delusion when we recognize him in his image, that is, in his word. Thus, indeed, it is. God did not produce his word before men for the sake of sudden display, intending to abolish it the moment the Spirit should arrive; but he employed the same Spirit, by whose agency he had administered the word, to complete his work by the efficacious confirmation of the word.
In this way Christ explained to the two disciples, (Luke 24: 27,) not that they were to reject the Scriptures and trust to their own wisdom, but that they were to understand the Scriptures. In like manner, when Paul says to the Thessalonians, "Quench not the Spirit," he does not carry them aloft to empty speculation apart from the word; he immediately adds, "Despise not prophesying," (1 Thess. 5: 19, 20.)
By this, doubtless, he intimates that the light of the Spirit is quenched the moment prophesying fall into contempt. How is this answered by those swelling enthusiasts, in whose idea the only true illumination consists, in carelessly laying aside, and bidding adieu to the Word of God, while, with no less confidence than folly, they fasten upon any dreaming notion which may have casually sprung up in their minds? Surely a very different sobriety becomes the children of God. As they feel that without the Spirit of God they are utterly devoid of the light of truth, so they are not ignorant that the word is the instrument by which the illumination of the Spirit is dispensed. They know of no other Spirit than the one who dwelt and spake in the apostles--the Spirit by whose oracles they are daily invited to the hearing of the word.
Chapter 10.
10. IN SCRIPTURE, THE TRUE GOD OPPOSED, EXCLUSIVELY, TO ALL THE GODS OF THE HEATHEN.
Sections.
1. Explanation of the knowledge of God resumed. God as manifested in Scripture, the same as delineated in his works.
2. The attributes of God as described by Moses, David, and Jeremiah. Explanation of the attributes. Summary. Uses of this
knowledge.
3. Scripture, in directing us to the true God, excludes the gods of the heathen, who, however, in some sense, held the unity of God.
1. The Scriptural doctrine of God the Creator
We formerly observed that the knowledge of God, which, in other
respects, is not obscurely exhibited in the frame of the world, and in
all the creatures, is more clearly and familiarly explained by the
word. It may now be proper to show, that in Scripture the Lord
represents himself in the same character in which we have already
seen that he is delineated in his works. A full discussion of this
subject would occupy a large space. But it will here be sufficient to
furnish a kind of index, by attending to which the pious reader may
be enabled to understand what knowledge of God he ought chiefly to
search for in Scripture, and be directed as to the mode of conducting
the search. I am not now adverting to the peculiar covenant by which
God distinguished the race of Abraham from the rest of the nations.
For when by gratuitous adoption he admitted those who were
enemies to the rank of sons, he even then acted in the character of a
Redeemer. At present, however, we are employed in considering that
knowledge which stops short at the creation of the world, without
ascending to Christ the Mediator. But though it will soon be
necessary to quote certain passages from the New Testament, (proofs
being there given both of the power of God the Creator, and of his
providence in the preservation of what he originally created,) I wish
the reader to remember what my present purpose is, that he may not
wander from the proper subject. Briefly, then, it will be sufficient for
him at present to understand how God, the Creator of heaven and
earth, governs the world which was made by him. In every part of
Scripture we meet with descriptions of his paternal kindness and
readiness to do good, and we also meet with examples of severity
which show that he is the just punisher of the wicked, especially
when they continue obstinate notwithstanding of all his forbearance.
2. The attributes of God according to Scripture agree with those
known in his creatures
There are certain passages which contain more vivid descriptions of
the divine character, setting it before us as if his genuine
countenance were visibly portrayed. Moses, indeed, seems to have
intended briefly to comprehend whatever may be known of God by
man, when he said, "The Lord, The Lord God, merciful and gracious,
long-suffering, and abundant in goodness and truth, keeping mercy
for thousands, forgiving iniquity and transgression and sin, and that
will by no means clear the guilty; visiting the iniquity of the fathers
upon the children, and upon the children's children, unto the third
and to the fourth generation," (Ex. 34: 6, 7.) Here we may observe,
firsts that his eternity and self existence are declared by his
magnificent name twice repeated; and, secondly, that in the
enumeration of his perfections, he is described not as he is in
himself, but in relation to us, in order that our acknowledgement of
him may be more a vivid actual impression than empty visionary
speculation. Moreover, the perfections thus enumerated are just
those which we saw shining in the heavens, and on the earth -
compassion, goodness, mercy, justice, judgement, and truth. For
power and energy are comprehended under the name Elohim.
Similar epithets are employed by the prophets when they would fully
declare his sacred name. Not to collect a great number of passages, it
may suffice at present to refer to one Psalm, (145) in which a
summary of the divine perfections is so carefully given that not one
seems to have been omitted. Still, however, every perfection there set
down may be contemplated in creation; and, hence, such as we feel
him to be when experience is our guide, such he declares himself to
be by his word. In Jeremiah, where God proclaims the character in
which he would have us to acknowledge him, though the description
is not so full, it is substantially the same. "Let him that glories," says
he, "glory in this, that he understands and knows me, that I am
the Lord which exercise loving-kindness, judgement, and
righteousness, in the earth," (Jerem. 9: 24.) Assuredly, the attributes
which it is most necessary for us to know are these three: Loving kindness, on which alone our entire safety depends: Judgement, which is daily exercised on the wicked, and awaits them in a severer
form, even for eternal destruction: Righteousness, by which the
faithful are preserved, and most benignly cherished. The prophet
declares, that when you understand these, you are amply furnished
with the means of glorying in God. Nor is there here any omission of
his truth, or power, or holiness, or goodness. For how could this
knowledge of his loving-kindness, judgement, and righteousness,
exist, if it were not founded on his inviolable truth? How, again,
could it be believed that he governs the earth with judgement and
righteousness, without presupposing his mighty power? Whence,
too, his loving-kindness, but from his goodness? In fine, if all his
ways are loving-kindness, judgement, and righteousness, his
holiness also is thereby conspicuous.
Moreover, the knowledge of God, which is set before us in the
Scriptures, is designed for the same purpose as that which shines in
creation, viz., that we may thereby learn to worship him with perfect
integrity of heart and unfeigned obedience, and also to depend
entirely on his goodness.
3. Because the unity of God was also not unknown to the heathen,
the worshipers of idols are the more inexcusable
Here it may be proper to give a summary of the general doctrine.
First, then, let the reader observe that the Scripture, in order to
direct us to the true God, distinctly excludes and rejects all the gods
of the heathen, because religion was universally adulterated in
almost every age. It is true, indeed, that the name of one God was
everywhere known and celebrated. For those who worshipped a
multitude of gods, whenever they spoke the genuine language of
nature, simply used the name god, as if they had thought one god
sufficient. And this is shrewdly noticed by Justin Martyr, who, to the
same effect, wrote a treatise, entitled, On the Monarchy of God, in
which he shows, by a great variety of evidence, that the unity of God
is engraven on the hearts of all. Tertullian also proves the same thing
from the common forms of speech. But as all, without exception,
have in the vanity of their minds rushed or been dragged into lying
fictions, these impressions, as to the unity of God, whatever they may
have naturally been, have had no further effect than to render men
inexcusable. The wisest plainly discover the vague wanderings of
their minds when they express a wish for any kind of Deity, and thus
offer up their prayers to unknown gods. And then, in imagining a
manifold nature in God, though their ideas concerning Jupiter,
Mercury, Venus, Minerva, and others, were not so absurd as those of
the rude vulgar, they were by no means free from the delusions of the
devil. We have elsewhere observed, that however subtle the evasions
devised by philosophers, they cannot do away with the charge of
rebellion, in that all of them have corrupted the truth of God. For this
reason, Habakkuk, (2: 20,) after condemning all idols, orders men to
seek God in his temple, that the faithful may acknowledge none but
Him, who has manifested himself in his word.