Friday January 30th, 2009

CHAPTER 12

GOD DISTINGUISHED FROM IDOLS, THAT HE MAY BE THE EXCLUSIVE OBJECT OF WORSHIP 

3. Laying aside subtleties, let us examine the thing. When Paul reminds the Galatians of what they were before they came to the knowledge of Gods he says that they “did service unto them which by nature are no gods,” (Gal 4:8). Because he does not say λατρια, was their superstition excusable? This superstition, to which he gives the name of δυλια, he condemns as much as if he had given it the name of λατρια. When Christ repels Satan’s insulting proposal with the words, “It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve,” (Mt 4:10), there was no question of λατρια. For all that Satan asked was προσκὺνεσις (obeisance). In like manners when John is rebuked by the angel for falling on his knees before him (Rev 19:10; 22:8, 9), we ought not to suppose that John had so far forgotten himself as to have intended to transfer the honour due to God alone to an angel. But because it was impossible that a worship connected with religion should not savour somewhat of divine worship, he could not προσκὺνει̑ν (do obeisance to) the angel without derogating from the glory of God. True, we often read that men were worshipped; but that was, if I may so speak, civil honour. The case is different with religious honour, which, the moment it is conjoined with worship, carries profanation of the divine honour along with it. The same thing may be seen in the case of Cornelius (Acts 10:25). He had not made so little progress in piety as not to confine supreme worship to God alone. Therefore, when he prostrates himself before Peter, he certainly does it not with the intention of adoring him instead of God. Yet Peter sternly forbids him. And why, but just because men never distinguish so accurately between the worship of God and the creatures as not to transfer promiscuously to the creature that which belongs only to God. Therefore, if we would have one God, let us remember that we can never appropriate the minutest portion of his glory without retaining what is his due. Accordingly, when Zechariah discourses concerning the repairing of the Church, he distinctly says not only that there would be one God, but also that he would have only one name—the reason being, that he might have nothing in common with idols. The nature of the worship which God requires will be seen in its own place (Book 2, Chap. 7 and 8). He has been pleased to prescribe in his Law what is lawful and right, and thus restrict men to a certain rule, lest any should allow themselves to devise a worship of their own. But as it is inexpedient to burden the reader by mixing up a variety of topics, I do not now dwell on this one. Let it suffice to remember, that whatever offices of piety are bestowed anywhere else than on God alone, are of the nature of sacrilege. First, superstition attached divine honours to the sun and stars, or to idols: afterwards ambition followed—ambition which, decking man in the spoils of God, dared to profane all that was sacred. And though the principle of worshipping a supreme Deity continued to be held, still the practice was to sacrifice promiscuously to genii and minor gods, or departed heroes: so prone is the descent to this vice of communicating to a crowd that which God strictly claims as his own peculiar right!

CHAPTER 13 

THE UNITY OF THE DIVINE ESSENCE IN THREE PERSONS TAUGHT, IN SCRIPTURE, FROM THE FOUNDATION OF THE WORLD

1. The doctrine of Scripture concerning the immensity and the spirituality of the essence of God, should have the effect not only of dissipating the wild dreams of the vulgar, but also of refuting the subtleties of a profane philosophy. One of the ancients thought he spake shrewdly when he said that everything we see and everything we do not see is God (Senec. Praef. lib. 1 Quaest. Nat.) In this way he fancied that the Divinity was transfused into every separate portion of the world. But although God, in order to keep us within the bounds of soberness, treats sparingly of his essence, still, by the two attributes which I have mentioned, he at once suppresses all gross imaginations, and checks the audacity of the human mind. His immensity surely ought to deter us from measuring him by our sense, while his spiritual nature forbids us to indulge in carnal or earthly speculation concerning him. With the same view he frequently represents heaven as his dwelling-place. It is true, indeed, that as he is incomprehensible, he fills the earth also, but knowing that our minds are heavy and grovel on the earth, he raises us above the worlds that he may shake off our sluggishness and inactivity. And here we have a refutation of the error of the Manichees, who, by adopting two first principles, made the devil almost the equal of God. This, assuredly, was both to destroy his unity and restrict his immensity. Their attempt to pervert certain passages of Scripture proved their shameful ignorance, as the very nature of the error did their monstrous infatuation. The Anthropomorphites also, who dreamed of a corporeal God, because mouth, ears, eyes, hands, and feet, are often ascribed to him in Scripture, are easily refuted. For who is so devoid of intellect as not to understand that God, in so speaking, lisps with us as nurses are wont to do with little children? Such modes of expression, therefore, do not so much express what kind of a being God is, as accommodate the knowledge of him to our feebleness. In doing so, he must, of course, stoop far below his proper height.

2. But there is another special mark by which he designates himself, for the purpose of giving a more intimate knowledge of his nature. While he proclaims his unity, he distinctly sets it before us as existing in three persons. These we must hold, unless the bare and empty name of Deity merely is to flutter in our brain without any genuine knowledge. Moreover, lest any one should dream of a threefold God, or think that the simple essence is divided by the three Persons, we must here seek a brief and easy definition which may effectually guard us from error. But as some strongly inveigh against the term Person as being merely of human inventions let us first consider how far they have any ground for doing so.

When the Apostle calls the Son of God “the express image of his person,” (Heb 1:3), he undoubtedly does assign to the Father some subsistence in which he differs from the Son. For to hold with some interpreters that the term is equivalent to essence (as if Christ represented the substance of the Father like the impression of a seal upon wax), were not only harsh but absurd. For the essence of God being simple and undivided, and contained in himself entire, in full perfection, without partition or diminution, it is improper, nay, ridiculous, to call it his express image (χαρακτερ). But because the Father, though distinguished by his own peculiar properties, has expressed himself wholly in the Son, he is said with perfect reason to have rendered his person (hypostasis) manifest in him. And this aptly accords with what is immediately added—viz. that he is “the brightness of his glory.” The fair inference from the Apostle’s words is, that there is a proper subsistence (hypostasis) of the Father, which shines refulgent in the Son. From this, again it is easy to infer that there is a subsistence (hypostasis) of the Son which distinguishes him from the Father. The same holds in the case of the Holy Spirit; for we will immediately prove both that he is God, and that he has a separate subsistence from the Father. This, moreover, is not a distinction of essence, which it were impious to multiply. If credit, then, is given to the Apostle’s testimony, it follows that there are three persons (hypostases) in God. The Latins having used the word Persona to express the same thing as the Greek ὑπόστατις, it betrays excessive fastidiousness and even perverseness to quarrel with the term. The most literal translation would be subsistence. Many have used substance in the same sense. Nor, indeed, was the use of the term Person confined to the Latin Church. For the Greek Church in like manner, perhaps, for the purpose of testifying their consent, have taught that there are three πρόσωπα (aspects) in God. All these, however, whether Greeks or Latins, though differing as to the word, are perfectly agreed in substance.

3. Now, then, though heretics may snarl and the excessively fastidious carp at the word Person as inadmissible, in consequence of its human origin, since they cannot displace us from our position that three are named, each of whom is perfect God, and yet that there is no plurality of gods, it is most uncandid to attack the terms which do nothing more than explain what the Scriptures declare and sanction. “It were better,” they say, “to confine not only our meanings but our words within the bounds of Scripture, and not scatter about foreign terms to become the future seed-beds of brawls and dissensions. In this way, men grow tired of quarrels about words; the truth is lost in altercation, and charity melts away amid hateful strife.” If they call it a foreign term, because it cannot be pointed out in Scripture in so many syllables, they certainly impose an unjust law—a law which would condemn every interpretation of Scripture that is not composed of other words of Scripture. But if by foreign they mean that which, after being idly devised, is superstitiously defended,—which tends more to strife than edification,—which is used either out of place, or with no benefit which offends pious ears by its harshness, and leads them away from the simplicity of God’s Word, I embrace their soberness with all my heart. For I think we are bound to speak of God as reverently as we are bound to think of him. As our own thoughts respecting him are foolish, so our own language respecting him is absurd. Still, however, some medium must be observed. The unerring standard both of thinking and speaking must be derived from the Scriptures: by it all the thoughts of ours minds, and the words of our mouths, should he tested. But in regard to those parts of Scripture which, to our capacities, are dark and intricate, what forbids us to explain them in clearer terms—terms, however, kept in reverent and faithful subordination to Scripture truth, used sparingly and modestly, and not without occasion? Of this we are not without many examples. When it has been proved that the Church was impelled, by the strongest necessity, to use the words Trinity and Person, will not he who still inveighs against novelty of terms be deservedly suspected of taking offence at the light of truth, and of having no other ground for his invective, than that the truth is made plain and transparent?

Thursday January 29th, 2009

CHAPTER 11

IMPIETY OF ATTRIBUTING A VISIBLE FORM TO GOD - THE SETTING UP OF IDOLS A DEFECTION FROM THE TRUE GOD

13. But, without reference to the above distinction, let us here consider, whether it is expedient that churches should contain representations of any kind, whether of events or human forms. First, then, if we attach any weight to the authority of the ancient Church, let us remember, that for five hundred years, during which religion was in a more prosperous condition, and a purer doctrine flourished, Christian churches were completely free from visible representations (see Preface, and Book 4, Chap. 9 § 9). Hence their first admission as an ornament to churches took place after the purity of the ministry had somewhat degenerated. I will not dispute as to the rationality of the grounds on which the first introduction of them proceeded, but if you compare the two periods, you will find that the latter had greatly declined from the purity of the times when images were unknown. What then? Are we to suppose that those holy fathers, if they had judged the thing to be useful and salutary, would have allowed the Church to be so long without it? Undoubtedly, because they saw very little or no advantage, and the greatest danger in it, they rather rejected it intentionally and on rational grounds, than omitted it through ignorance or carelessness. This is clearly attested by Augustine in these words (Ep 49. See also De Civit. Dei, lib 4 c. 31) “When images are thus placed aloft in seats of honour, to be beheld by those who are praying or sacrificing, though they have neither sense nor life, yet from appearing as if they had both, they affect weak minds just as if they lived and breathed,” &c. And again, in another passage (in Ps 112) he says, “The effect produced, and in a manner extorted, by the bodily shape, is, that the mind, being itself in a body, imagines that a body which is so like its oven must be similarly affected,” &c. A little farther on he says, “Images are more capable of giving a wrong bent to an unhappy soul, from having mouth, eyes, ears, and feet, than of correcting it, as they neither speak, nor see, nor hear, nor walk.” This undoubtedly is the reason why John (1 John 5:21) enjoins us to beware, not only of the worship of idols, but also of idols themselves. And from the fearful infatuation under which the world has hitherto laboured, almost to the entire destruction of piety, we know too well from experience that the moment images appear in churches, idolatry has as it were raised its banner; because the folly of manhood cannot moderate itself, but forthwith falls away to superstitious worship. Even were the danger less imminent, still, when I consider the proper end for which churches are erected, it appears to me more unbecoming their sacredness than I well can tell, to admit any other images than those living symbols which the Lord has consecrated by his own word: I mean Baptism and the Lord’s Supper, with the other ceremonies. By these our eyes ought to be more steadily fixed, and more vividly impressed, than to require the aid of any images which the wit of man may devise. Such, then, is the incomparable blessing of images—a blessing, the want of which, if we believe the Papists, cannot possibly be compensated!

14. Enough, I believe, would have been said on this subject, were I not in a manner arrested by the Council of Nice; not the celebrated Council which Constantine the Great assembled, but one which was held eight hundred years ago by the orders and under the auspices of the Empress Irene. This Council decreed not only that images were to be used in churches, but also that they were to be worshipped. Every thing, therefore, that I have said, is in danger of suffering great prejudice from the authority of this Synod. To confess the truth, however, I am not so much moved by this consideration, as by a wish to make my readers aware of the lengths to which the infatuation has been carried by those who had a greater fondness for images than became Christians. But let us first dispose of this matter. Those who defend the use of images appeal to that Synod for support. But there is a refutation extant which bears the name of Charlemagne, and which is proved by its style to be a production of that period. It gives the opinions delivered by the bishops who were present, and the arguments by which they supported them. John, deputy of the Eastern Churches, said, “God created man in his own image,” and thence inferred that images ought to be used. He also thought there was a recommendation of images in the following passage, “Show me thy face, for it is beautiful.” Another, in order to prove that images ought to be placed on altars, quoted the passage, “No man, when he has lighted a candle, putteth it under a bushel.” Another, to show the utility of looking at images, quoted a verse of the Psalms “The light of thy countenance, O Lord, has shone upon us.” Another laid hold of this similitude: As the Patriarchs used the sacrifices of the Gentiles, so ought Christians to use the images of saints instead of the idols of the Gentiles. They also twisted to the same effect the words, “Lord, I have loved the beauty of thy house.” But the most ingenious interpretation was the following, “As we have heard, so also have we seen;” therefore, God is known not merely by the hearing of the word, but also by the seeing of images. Bishop Theodore was equally acute: “God,” says he, “is to be admired in his saints;” and it is elsewhere said, “To the saints who are on earth;” therefore this must refer to images. In short, their absurdities are so extreme that it is painful even to quote them.

15. When they treat of adoration, great stress is laid on the worship of Pharaoh, the staff of Joseph, and the inscription which Jacob set up. In this last case they not only pervert the meaning of Scripture, but quote what is nowhere to be found. Then the passages, “Worship at his footstool”—“Worship in his holy mountain”—“The rulers of the people will worship before thy face,” seem to them very solid and apposite proofs. Were one, with the view of turning the defenders of images into ridicule, to put words into their mouths, could they be made to utter greater and grosser absurdities? But to put an end to all doubt on the subject of images, Theodosius Bishop of Mira confirms the propriety of worshipping them by the dreams of his archdeacon, which he adduces with as much gravity as if he were in possession of a response from heaven. Let the patrons of images now go and urge us with the decree of this Synod, as if the venerable Fathers did not bring themselves into utter discredit by handling Scripture so childishly, or wresting it so shamefully and profanely.

16. I come now to monstrous impieties, which it is strange they ventured to utter, and twice strange that all men did not protest against with the utmost detestation. It is right to expose this frantic and flagitious extravagance, and thereby deprive the worship of images of that gloss of antiquity in which Papists seek to deck it. Theodosius Bishop of Amora fires oft an anathema at all who object to the worship of images. Another attributes all the calamities of Greece and the East to the crime of not having worshipped them. Of what punishment then are the Prophets, Apostles, and Martyrs worthy, in whose day no images existed? They afterwards add, that if the statue of the Emperor is met with odours and incense, much more are the images of saints entitled to the honour. Constantius, Bishop of Constantia in Cyprus, professes to embrace images with reverence, and declares that he will pay them the respect which is due to the ever blessed Trinity: every person refusing to do the same thing he anathematises and classes with Marcionites and Manichees. Lest you should think this the private opinion of an individual, they all assent. Nay, John the Eastern legate, carried still farther by his zeal, declares it would be better to allow a city to be filled with brothels than be denied the worship of images. At last it is resolved with one consent that the Samaritans are the worst of all heretics, and that the enemies of images are worse than the Samaritans. But that the play may not pass off without the accustomed Plaudite, the whole thus concludes, “Rejoice and exult, ye who, having the image of Christ, offer sacrifice to it.” Where is now the distinction of λατρια and δυλια with which they would throw dust in all eyes, human and divine? The Council unreservedly relies as much on images as on the living God.

CHAPTER 12

GOD DISTINGUISHED FROM IDOLS, THAT HE MAY BE THE EXCLUSIVE OBJECT OF WORSHIP 

1. We said at the commencement of our work (Chap. 2), that the knowledge of God consists not in frigid speculation, but carries worship along with it; and we touched by the way (Chap. 5 § 6, 9, 10) on what will be more copiously treated in other places (Book 2, Chap. 8)—viz. how God is duly worshipped. Now I only briefly repeat, that whenever Scripture asserts the unity of God, it does not contend for a mere name, but also enjoins that nothing which belongs to Divinity be applied to any other; thus making it obvious in what respect pure religion differs from superstition. The Greek word εὐσέβεια means “right worship;” for the Greeks, though groping in darkness, were always aware that a certain rule was to be observed, in order that God might not be worshipped absurdly. Cicero truly and shrewdly derives the name religion from relego, and yet the reason which he assigns is forced and farfetched—viz. that honest worshipers read and read again, and ponder what is true. I rather think the name is used in opposition to vagrant license—the greater part of mankind rashly taking up whatever first comes in their way, whereas piety, that it may stand with a firm step, confines itself within due bounds. In the same way superstition seems to take its name from its not being contented with the measure which reason prescribes, but accumulating a superfluous mass of vanities. But to say nothing more of words, it has been universally admitted in all ages, that religion is vitiated and perverted whenever false opinions are introduced into it, and hence it is inferred, that whatever is allowed to be done from inconsiderate zeal, cannot be defended by any pretext with which the superstitious may choose to cloak it. But although this confession is in every man’s mouth, a shameful stupidity is forthwith manifested, inasmuch as men neither cleave to the one God, nor use any selection in their worship, as we have already observed.

But God, in vindicating his own right, first proclaims that he is a jealous God, and will be a stern avenger if he is confounded with any false god; and thereafter defines what due worship is, in order that the human race may be kept in obedience. Both of these he embraces in his Law when he first binds the faithful in allegiance to him as their only Lawgiver, and then prescribes a rule for worshipping him in accordance with his will. The Law, with its manifold uses and objects, I will consider in its own place; at present I only advert to this one, that it is designed as a bridle to curb men, and prevent them from turning aside to spurious worship. But it is necessary to attend to the observation with which I set out—viz. that unless everything peculiar to divinity is confined to God alone, he is robbed of his honour, and his worship is violated.

It may be proper here more particularly to attend to the subtleties which superstition employs. In revolting to strange gods, it avoids the appearance of abandoning the Supreme God, or reducing him to the same rank with others. It gives him the highest place, but at the same time surrounds him with a tribe of minor deities, among whom it portions out his peculiar offices. In this way, though in a dissembling and crafty manner, the glory of the Godhead is dissected, and not allowed to remain entire. In the same way the people of old, both Jews and Gentiles, placed an immense crowd in subordination to the father and ruler of the gods, and gave them, according to their rank, to share with the supreme God in the government of heaven and earth. In the same way, too, for some ages past, departed saints have been exalted to partnership with God, to be worshipped, invoked, and lauded in his stead. And yet we do not even think that the majesty of God is obscured by this abomination, whereas it is in a great measure suppressed and extinguished—all that we retain being a frigid opinion of his supreme power. At the same time, being deluded by these entanglements, we go astray after divers gods.

2. The distinction of what is called δυλια and λατρια was invented for the very purpose of permitting divine honours to be paid to angels and dead men with apparent impunity. For it is plain that the worship which Papists pay to saints differs in no respect from the worship of God: for this worship is paid without distinction; only when they are pressed they have recourse to the evasion, that what belongs to God is kept unimpaired, because they leave him λατρια. But since the question relates not to the word, but the thing, how can they be allowed to sport at will with a matter of the highest moment? But not to insist on this, the utmost they will obtain by their distinction is, that they give worship to God, and service to the others. For λατρεὶα in Greek has the same meaning as worship in Latin; whereas δουλεὶα properly means service, though the words are sometimes used in Scripture indiscriminately. But granting that the distinction is invariably preserved, the thing to be inquired into is the meaning of each. Δουλεὶα unquestionably means service, and λατρεὶα worship. But no man doubts that to serve is something higher than to worship. For it were often a hard thing to serve him whom you would not refuse to reverence. It is, therefore, an unjust division to assign the greater to the saints and leave the less to God. But several of the ancient fathers observed this distinction. What if they did, when all men see that it is not only improper, but utterly frivolous?

The human mind is, so to speak, a perpetual forge of idols!

Wednesday January 28th, 2009

CHAPTER 11

IMPIETY OF ATTRIBUTING A VISIBLE FORM TO GOD - THE SETTING UP OF IDOLS A DEFECTION FROM THE TRUE GOD

7. Let Papists, then, if they have any sense of shame, henceforth desist from the futile plea, that images are the books of the unlearned—a plea so plainly refuted by innumerable passages of Scripture. And yet were I to admit the plea, it would not be a valid defence of their peculiar idols. It is well known what kind of monsters they obtrude upon us as divine. For what are the pictures or statues to which they append the names of saints, but exhibitions of the most shameless luxury or obscenity? Were any one to dress himself after their model, he would deserve the pillory. Indeed, brothels exhibit their inmates more chastely and modestly dressed than churches do images intended to represent virgins. The dress of the martyrs is in no respect more becoming. Let Papists then have some little regard to decency in decking their idols, if they would give the least plausibility to the false allegation, that they are books of some kind of sanctity. But even then we shall answer, that this is not the method in which the Christian people should be taught in sacred places. Very different from these follies is the doctrine in which God would have them to be there instructed. His injunction is, that the doctrine common to all should there be set forth by the preaching of the Word, and the administration of the sacraments,—a doctrine to which little heed can be given by those whose eyes are carried too and fro gazing at idols. And who are the unlearned, whose rudeness admits of being taught by images only? Just those whom the Lord acknowledges for his disciples; those whom he honours with a revelation of his celestial philosophy, and desires to be trained in the saving mysteries of his kingdom. I confess, indeed, as matters now are, there are not a few in the present day who cannot want such books. But, I ask, whence this stupidity, but just because they are defrauded of the only doctrine which was fit to instruct them? The simple reason why those who had the charge of churches resigned the office of teaching to idols was, because they themselves were dumb. Paul declares, that by the true preaching of the gospel Christ is portrayed and in a manner crucified before our eyes (Gal 3:1). Of what use, then, were the erection in churches of so many crosses of wood and stone, silver and gold, if this doctrine were faithfully and honestly preached—viz. Christ died that he might bear our curse upon the tree, that he might expiate our sins by the sacrifice of his body, wash them in his blood, and, in short, reconcile us to God the Father? From this one doctrine the people would learn more than from a thousand crosses of wood and stone. As for crosses of gold and silver, it may be true that the avaricious give their eyes and minds to them more eagerly than to any heavenly instructor.

8. In regard to the origin of idols, the statement contained in the Book of Wisdom has been received with almost universal consent—viz. that they originated with those who bestowed this honour on the dead, from a superstitious regard to their memory. I admit that this perverse practice is of very high antiquity, and I deny not that it was a kind of torch by which the infatuated proneness of mankind to idolatry was kindled into a greater blaze. I do not, however, admit that it was the first origin of the practice. That idols were in use before the prevalence of that ambitious consecration of the images of the dead, frequently adverted to by profane writers, is evident from the words of Moses (Gen 31:19). When he relates that Rachel stole her father’s images, he speaks of the use of idols as a common vice. Hence we may infer, that the human mind is, so to speak, a perpetual forge of idols. There was a kind of renewal of the world at the deluge, but before many years elapse, men are forging gods at will. There is reason to believe, that in the holy Patriarch’s lifetime his grandchildren were given to idolatry: so that he must with his own eyes, not without the deepest grief, have seen the earth polluted with idols—that earth whose iniquities God had lately purged with so fearful a Judgment. For Joshua testifies (Josh 24:2), that Torah and Nachor, even before the birth of Abraham, were the worshipers of false gods. The progeny of Shem having so speedily revolted, what are we to think of the posterity of Ham, who had been cursed long before in their father? Thus, indeed, it is. The human mind, stuffed as it is with presumptuous rashness, dares to imagine a god suited to its own capacity; as it labours under dullness, nay, is sunk in the grossest ignorance, it substitutes vanity and an empty phantom in the place of God. To these evils another is added. The god whom man has thus conceived inwardly he attempts to embody outwardly. The mind, in this way, conceives the idol, and the hand gives it birth. That idolatry has its origin in the idea which men have, that God is not present with them unless his presence is carnally exhibited, appears from the example of the Israelites: “Up,” said they, “make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wet not what is become of him,” (Exod 22:1). They knew, indeed, that there was a God whose mighty power they had experienced in so many miracles, but they had no confidence of his being near to them, if they did not with their eyes behold a corporeal symbol of his presence, as an attestation to his actual government. They desired, therefore, to be assured by the image which went before them, that they were journeying under Divine guidance. And daily experience shows, that the flesh is always restless until it has obtained some figment like itself, with which it may vainly solace itself as a representation of God. In consequence of this blind passion men have, almost in all ages since the world began, set up signs on which they imagined that God was visibly depicted to their eyes.

9. After such a figment is formed, adoration forthwith ensues: for when once men imagined that they beheld God in images, they also worshipped him as being there. At length their eyes and minds becoming wholly engrossed by them, they began to grow more and more brutish, gazing and wondering as if some divinity were actually before them. It hence appears that men do not fall away to the worship of images until they have imbibed some idea of a grosser description: not that they actually believe them to be gods, but that the power of divinity somehow or other resides in them. Therefore, whether it be God or a creature that is imaged, the moment you fall prostrate before it in veneration, you are so far fascinated by superstition. For this reason, the Lord not only forbade the erection of statues to himself, but also the consecration of titles and stones which might be set up for adoration. For the same reason, also, the second commandment has an additional part concerning adoration. For as soon as a visible form is given to God, his power also is supposed to be annexed to it. So stupid are men, that wherever they figure God, there they fix him, and by necessary consequence proceed to adore him. It makes no difference whether they worship the idol simply, or God in the idol; it is always idolatry when divine honours are paid to an idol, be the colour what it may. And because God wills not to be worshipped superstitiously whatever is bestowed upon idols is so much robbed from him.

Let those attend to this who set about hunting for miserable pretexts in defence of the execrable idolatry in which for many past ages true religion has been buried and sunk. It is said that the images are not accounted gods. Nor were the Jews so utterly thoughtless as not to remember that there was a God whose hand led them out of Egypt before they made the calf. Indeed, Aaron saying, that these were the gods which had brought them out of Egypt, they intimated, in no ambiguous terms, that they wished to retain God, their deliverer, provided they saw him going before them in the calf. Nor are the heathen to be deemed to have been so stupid as not to understand that God was something else than wood and stone. For they changed the images at pleasure, but always retained the same gods in their minds; besides, they daily consecrated new images without thinking they were making new gods. Read the excuses which Augustine tells us were employed by the idolaters of his time (August. in Ps. 113). The vulgar, when accused, replied that they did not worship the visible object, but the Deity which dwelt in it invisibly. Those, again, who had what he calls a more refined religion, said, that they neither worshipped the image, nor any inhabiting Deity, but by means of the corporeal image beheld a symbol of that which it was their duty to worship. What then? All idolaters whether Jewish or Gentile, were actuated in the very way which has been described. Not contented with spiritual understanding, they thought that images would give them a surer and nearer impression. When once this preposterous representation of God was adopted, there was no limit until, deluded every now and then by new impostures, they came to think that God exerted his power in images. Still the Jews were persuaded, that under such images they worshipped the eternal God, the one true Lord of heaven and earth; and the Gentiles, also, in worshipping their own false gods, supposed them to dwell in heaven.

10. It is an impudent falsehood to deny that the thing which was thus anciently done is also done in our day. For why do men prostrate themselves before images? Why, when in the act of praying, do they turn towards them as to the ears of God? It is indeed true, as Augustine says (in Ps 113), that no person thus prays or worships, looking at an image, without being impressed with the idea that he is heard by it, or without hoping that what he wishes will be performed by it. Why are such distinctions made between different images of the same God, that while one is passed by, or receives only common honour, another is worshipped with the highest solemnities? Why do they fatigue themselves with votive pilgrimages to images while they have many similar ones at home? Why at the present time do they fight for them to blood and slaughter, as for their altars and hearths, showing more willingness to part with the one God than with their idols? And yet I am not now detailing the gross errors of the vulgar—errors almost infinite in number, and in possession of almost all hearts. I am only referring to what those profess who are most desirous to clear themselves of idolatry. They say, we do not call them our gods. Nor did either the Jews or Gentiles of old so call them; and yet the prophets never ceased to charge them with their adulteries with wood and stone for the very acts which are daily done by those who would be deemed Christians, namely, for worshipping God carnally in wood and stone.

11. I am not ignorant, however, and I have no wish to disguise the fact, that they endeavour to evade the charge by means of a more subtle distinction, which shall afterwards be fully considered (see infra, § 16, and Chap. 12 § 2). The worship which they pay to their images they cloak with the name of εἰδωλοδυλεία (ιδολοδυλια), and deny to be εἰδωλολατρεία (ιδολατρια). So they speaks holding that the worship which they call δυλια may, without insult to God, be paid to statues and pictures. Hence, they think themselves blameless if they are only the servants, and not the worshippers, of idols; as if it were not a lighter matter to worship than to serve. And yet, while they take refuge in a Greek term, they very childishly contradict themselves. For the Greek word λατρεύειν having no other meaning than to worship, what they say is just the same as if they were to confess that they worship their images without worshipping them. They cannot object that I am quibbling upon words. The fact is, that they only betray their ignorance while they attempt to throw dust in the eyes of the simple. But how eloquent soever they may be, they will never prove by their eloquence that one and the same thing makes two. Let them show how the things differ if they would be thought different from ancient idolaters. For as a murderer or an adulterer will not escape conviction by giving some adventitious name to his crime, so it is absurd for them to expect that the subtle device of a name will exculpate them, if they, in fact, differ in nothing from idolaters whom they themselves are forced to condemn. But so far are they from proving that their case is different, that the source of the whole evil consists in a preposterous rivalship with them, while they with their minds devise, and with their hands execute, symbolical shapes of God.

12. I am not, however, so superstitious as to think that all visible representations of every kind are unlawful. But as sculpture and painting are gifts of God, what I insist for is, that both shall be used purely and lawfully,—that gifts which the Lord has bestowed upon us, for his glory and our good, shall not be preposterously abused, nay, shall not be perverted to our destruction. We think it unlawful to give a visible shape to God, because God himself has forbidden it, and because it cannot be done without, in some degree, tarnishing his glory. And lest any should think that we are singular in this opinion, those acquainted with the productions of sound divines will find that they have always disapproved of it. If it be unlawful to make any corporeal representation of God, still more unlawful must it be to worship such a representation instead of God, or to worship God in it. The only things, therefore, which ought to be painted or sculptured, are things which can be presented to the eye; the majesty of God, which is far beyond the reach of any eye, must not be dishonored by unbecoming representations. Visible representations are of two classes—viz. historical, which give a representation of events, and pictorial, which merely exhibit bodily shapes and figures. The former are of some use for instruction or admonition. The latter, so far as I can see, are only fitted for amusement. And yet it is certain, that the latter are almost the only kind which have hitherto been exhibited in churches. Hence we may infer, that the exhibition was not the result of judicious selection, but of a foolish and inconsiderate longing. I say nothing as to the improper and unbecoming form in which they are presented, or the wanton license in which sculptors and painters have here indulged (a point to which I alluded a little ago, supra, § 7). I only say, that though they were otherwise faultless, they could not be of any utility in teaching.

Tuesday January 27th, 2009

CHAPTER 11

IMPIETY OF ATTRIBUTING A VISIBLE FORM TO GOD - THE SETTING UP OF IDOLS A DEFECTION FROM THE TRUE GOD

2. This may easily be inferred from the reasons which he annexes to his prohibition. First, it is said in the books of Moses (Deut 4:15), “Take ye therefore good heed unto yourselves; for ye saw no manner of similitude in the day that the Lord spake unto you in Horeb, out of the midst of the fire, lest ye corrupt yourselves, and make you a graven image, the similitude of any figure,” &c. We see how plainly God declares against all figures, to make us aware that all longing after such visible shapes is rebellion against him. Of the prophets, it will be sufficient to mention Isaiah, who is the most copious on this subjects (Isaiah 40:18; 41:7, 29; 45:9; 46:5), in order to show how the majesty of God is defiled by an absurd and indecorous fiction, when he who is incorporeal is assimilated to corporeal matter; he who is invisible to a visible image; he who is a spirit to an inanimate object; and he who fills all space to a bit of paltry wood, or stone, or gold. Paul, too, reasons in the same way, “Forasmuch, then, as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device,” (Acts 17:29). Hence it is manifest, that whatever statues are set up or pictures painted to represent God, are utterly displeasing to him, as a kind of insults to his majesty. And is it strange that the Holy Spirit thunders such responses from heaven, when he compels even blind and miserable idolaters to make a similar confession on the earth? Seneca’s complaint, as given by Augustine De Civit. Dei, c. 10, is well known. He says “The sacred immortal, and invisible gods they exhibit in the meanest and most ignoble materials, and dress them in the clothing of men and beasts; some confound the sexes, and form a compound out of different bodies, giving the name of deities to objects, which, if they were met alive, would be deemed monsters.” Hence, again, it is obvious, that the defenders of images resort to a paltry quibbling evasion, when they pretend that the Jews were forbidden to use them on account of their proneness to superstition; as if a prohibition which the Lord founds on his own eternal essences and the uniform course of nature, could be restricted to a single nation. Besides, when Paul refuted the error of giving a bodily shape to God, he was addressing not Jews, but Athenians.

3. It is true that the Lord occasionally manifested his presence by certain signs, so that he was said to be seen face to face; but all the signs he ever employed were in apt accordance with the scheme of doctrine, and, at the same time, gave plain intimation of his incomprehensible essence. For the cloud, and smoke, and flame, though they were symbols of heavenly glory (Deut 4:11), curbed men’s minds as with a bridle, that they might not attempt to penetrate farther. Therefore, even Moses (to whom, of all men, God manifested himself most familiarly) was not permitted though he prayed for it, to behold that face, but received for answer, that the refulgence was too great for man (Exod 33:20). The Holy Spirit appeared under the form of a dove, but as it instantly vanished, who does not see that in this symbol of a moment, the faithful were admonished to regard the Spirit as invisible, to be contented with his power and grace, and not call for any external figure? God sometimes appeared in the form of a man, but this was in anticipation of the future revelation in Christ, and, therefore, did not give the Jews the least pretext for setting up a symbol of Deity under the human form. The mercy-seat, also (Exod 25:17, 18, 21), where, under the Law, God exhibited the presence of his power, was so framed, as to intimate that God is best seen when the mind rises in admiration above itself: the Cherubim with outstretched wings shaded, and the veil covered it, while the remoteness of the place was in itself a sufficient concealment. It is therefore mere infatuation to attempt to defend images of God and the saints by the example of the Cherubim. For what, pray, did these figures mean, if not that images are unfit to represent the mysteries of God, since they were so formed as to cover the mercy-seat with their wings, thereby concealing the view of God, not only from the eye, but from every human sense, and curbing presumption? To this we may add, that the prophets depict the Seraphim, who are exhibited to us in vision, as having their faces veiled; thus intimating, that the refulgence of the divine glory is so great, that even the angels cannot gaze upon it directly, while the minute beams which sparkle in the face of angels are shrouded from our view. Moreover, all men of sound Judgment acknowledge that the Cherubim in question belonged to the old tutelage of the law. It is absurd, therefore, to bring them forward as an example for our age. For that period of puerility, if I may so express it, to which such rudiments were adapted, has passed away. And surely it is disgraceful, that heathen writers should be more skilful interpreters of Scripture than the Papists. Juvenal (Sat. 14) holds up the Jews to derision for worshipping the thin clouds and firmament. This he does perversely and impiously; still, in denying that any visible shape of Deity existed among them, he speaks more accurately than the Papists, who prate about there having been some visible image. In the fact that the people every now and then rushed forth with boiling haste in pursuit of idols, just like water gushing forth with violence from a copious spring, let us learn how prone our nature is to idolatry, that we may not, by throwing the whole blame of a common vice upon the Jews, be led away by vain and sinful enticements to sleep the sleep of death.

4. To the same effect are the words of the Psalmist (Psalms 115:4, 135:15), “Their idols are silver and gold, the works of men’s hands.” From the materials of which they are made, he infers that they are not gods, taking it for granted that every human device concerning God is a dull fiction. He mentions silver and gold rather than clay or stone, that neither splendour nor cost may procure reverence to idols. He then draws a general conclusion, that nothing is more unlikely than that gods should be formed of any kind of inanimate matter. Man is forced to confess that he is but the creature of a day (see Book 3 Chap. 9 § 2), and yet would have the metal which he has deified to be regarded as God. Whence had idols their origin, but from the will of man? There was ground, therefore, for the sarcasm of the heathen poet (Hor. Sat. I. 8), “I was once the trunk of a fig-tree, a useless log, when the tradesman, uncertain whether he should make me a stool, &c., chose rather that I should be a god.” In other words, an earth-born creature, who breathes out his life almost every moment, is able by his own device to confer the name and honour of deity on a lifeless trunk. But as that Epicurean poet, in indulging his wit, had no regard for religion, without attending to his jeers or those of his fellows, let the rebuke of the prophet sting, nay, cut us to the heart, when he speaks of the extreme infatuation of those who take a piece of wood to kindle a fire to warm themselves, bake bread, roast or boil flesh, and out of the residue make a god, before which they prostrate themselves as suppliants (Isaiah 44:16). Hence, the same prophet, in another place, not only charges idolaters as guilty in the eye of the law, but upbraids them for not learning from the foundations of the earth, nothing being more incongruous than to reduce the immense and incomprehensible Deity to the stature of a few feet. And yet experience shows that this monstrous proceeding, though palpably repugnant to the order of nature, is natural to man. It is, moreover, to be observed, that by the mode of expression which is employed, every form of superstition is denounced. Being works of men, they have no authority from God (Isa 2:8, 31:7; Hos 14:3; Mic 5:13); and, therefore, it must be regarded as a fixed principle, that all modes of worship devised by man are detestable. The infatuation is placed in a still stronger light by the Psalmist (Psalm 115:8), when he shows how aid is implored from dead and senseless objects, by beings who have been endued with intelligence for the very purpose of enabling them to know that the whole universe is governed by Divine energy alone. But as the corruption of nature hurries away all mankind collectively and individually into this madness, the Spirit at length thunders forth a dreadful imprecation, “They that make them are like unto them, so is every one that trusteth in them.” And it is to be observed, that the thing forbidden is likeness, whether sculptured or otherwise. This disposes of the frivolous precaution taken by the Greek Church. They think they do admirably, because they have no sculptured shape of Deity, while none go greater lengths in the licentious use of pictures. The Lord, however, not only forbids any image of himself to be erected by a statuary, but to be formed by any artist whatever, because every such image is sinful and insulting to his majesty.

5. I am not ignorant, indeed, of the assertion, which is now more than threadbare, “that images are the books of the unlearned.” So said Gregory: a but the Holy Spirit goes a very different decision; and had Gregory got his lesson in this matter in the Spirit’s school, he never would have spoken as he did. For when Jeremiah declares that “the stock is a doctrine of vanities,” (Jer 10:8), and Habakkuk, “that the molten image” is “a teacher of lies,” the general doctrine to be inferred certainly is, that every thing respecting God which is learned from images is futile and false. If it is objected that the censure of the prophets is directed against those who perverted images to purposes of impious superstition, I admit it to be so; but I add (what must be obvious to all), that the prophets utterly condemn what the Papists hold to be an undoubted axiom—viz. that images are substitutes for books. For they contrast images with the true God, as if the two were of an opposite nature, and never could be made to agree. In the passages which I lately quoted, the conclusion drawn is, that seeing there is one true God whom the Jews worshipped, visible shapes made for the purpose of representing him are false and wicked fictions; and all, therefore, who have recourse to them for knowledge are miserably deceived. In short, were it not true that all such knowledge is fallacious and spurious, the prophets would not condemn it in such general terms. This at least I maintain, that when we teach that all human attempts to give a visible shape to God are vanity and lies, we do nothing more than state verbatim what the prophets taught.

6. Moreover, let Lactantius and Eusebius be read on this subject. These writers assume it as an indisputable fact, that all the beings whose images were erected were originally men. In like manner, Augustine distinctly declares, that it is unlawful not only to worship images, but to dedicate them. And in this he says no more than had been long before decreed by the Libertine Council, the thirty-sixth Canon of which is, “There must be no pictures used in churches: Let nothing which is adored or worshipped be painted on walls.” But the most memorable passage of all is that which Augustine quotes in another place from Varro, and in which he expressly concurs:—“Those who first introduced images of the gods both took away fear and brought in error.” Were this merely the saying of Varro, it might perhaps be of little weight, though it might well make us ashamed, that a heathen, groping as it were in darkness, should have attained to such a degree of light, as to see that corporeal images are unworthy of the majesty of God, and that, because they diminish reverential fear and encourage error. The sentiment itself bears witness that it was uttered with no less truth than shrewdness. But Augustine, while he borrows it from Varro, adduces it as conveying his own opinion. At the outset, indeed, he declares that the first errors into which men fell concerning God did not originate with images, but increased with them, as if new fuel had been added. Afterwards, he explains how the fear of God was thereby extinguished or impaired, his presence being brought into contempt by foolish, and childish, and absurd representations. The truth of this latter remark I wish we did not so thoroughly experience. Whosoever, therefore, is desirous of being instructed in the true knowledge of God must apply to some other teacher than images.

Monday January 26th, 2009

CHAPTER 9

ALL THE PRINCIPLES OF PIETY SUBVERTED BY FANATICS, WHO SUBSTITUTE REVELATIONS OF SCRIPTURE

3. 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 honour 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 recognise 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 

IN SCRIPTURE, THE TRUE GOD OPPOSED, EXCLUSIVELY, TO ALL THE GODS OF THE HEATHEN   

1. 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. 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, first, that his eternity and selfexistence 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, Judgment, and truth. For power and energy are comprehended under the name Jehovah. 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 glorieth,” says he, “glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving-kindness, Judgment, and righteousness, in the earth,” (Jer 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: Judgment, 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, Judgment, and righteousness, exist, if it were not founded on his inviolable truth? How, again, could it be believed that he governs the earth with Judgment 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, Judgment, 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. 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.

CHAPTER 11

IMPIETY OF ATTRIBUTING A VISIBLE FORM TO GOD - THE SETTING UP OF IDOLS A DEFECTION FROM THE TRUE GOD

1. As Scripture, in accommodation to the rude and gross intellect of man, usually speaks in popular terms, so whenever its object is to discriminate between the true God and false deities, it opposes him in particular to idols; not that it approves of what is taught more elegantly and subtilely by philosophers, but that it may the better expose the folly, nay, madness of the world in its inquiries after God, so long as every one clings to his own speculations. This exclusive definition, which we uniformly meet with in Scripture, annihilates every deity which men frame for themselves of their own accord—God himself being the only fit witness to himself. Meanwhile, seeing that this brutish stupidity has overspread the globe, men longing after visible forms of God, and so forming deities of wood and stone, silver and gold, or of any other dead and corruptible matter, we must hold it as a first principle, that as often as any form is assigned to God, his glory is corrupted by an impious lie. In the Law, accordingly, after God had claimed the glory of divinity for himself alone, when he comes to show what kind of worship he approves and rejects, he immediately adds, “Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth,” (Exod 20:4). By these words he curbs any licentious attempt we might make to represent him by a visible shape, and briefly enumerates all the forms by which superstition had begun, even long before, to turn his truth into a lie. For we know that the Sun was worshipped by the Persian. As many stars as the foolish nations saw in the sky, so many gods they imagined them to be. Then to the Egyptians, every animal was a figure of God. The Greeks, again, plumed themselves on their superior wisdom in worshipping God under the human form (Maximum Tyrius Platonic. Serm. 38). But God makes no comparison between images, as if one were more, and another less befitting; he rejects, without exception, all shapes and pictures, and other symbols by which the superstitious imagine they can bring him near to them.

Friday January 23rd, 2009

CHAPTER 8

THE CREDIBILITY OF SCRIPTURE SUFFICIENTLY PROVED IN SO FAR AS NATURAL REASON ADMITS

10. An objection taken from the history of the Maccabees (1 Macc 1:57, 58) to impugn the credibility of Scripture, is, on the contrary, fitted the best possible to confirm it. First, however, let us clear away the gloss which is put upon it: having done so, we shall turn the engine which they erect against us upon themselves. As Antiochus ordered all the books of Scripture to be burnt, it is asked, where did the copies we now have come from? I, in my turn, ask, In what workshop could they have been so quickly fabricated? It is certain that they were in existence the moment the persecution ceased, and that they were acknowledged without dispute by all the pious who had been educated in their doctrine, and were familiarly acquainted with them. Nay, while all the wicked so wantonly insulted the Jews as if they had leagued together for the purpose, not one ever dared to charge them with having introduced spurious books. Whatever, in their opinion, the Jewish religion might be, they acknowledged that Moses was the founder of it. What, then, do those babblers, but betray their snarling petulance in falsely alleging the spuriousness of books whose sacred antiquity is proved by the consent of all history? But not to spend labour in vain in refuting these vile calumnies, let us rather attend to the care which the Lord took to preserve his Word, when against all hope he rescued it from the truculence of a most cruel tyrant as from the midst of the flames—inspiring pious priests and others with such constancy that they hesitated not, though it should have been purchased at the expense of their lives, to transmit this treasure to posterity, and defeating the keenest search of prefects and their satellites.

Who does not recognise it as a signal and miraculous work of God, that those sacred monuments which the ungodly persuaded themselves had utterly perished, immediately returned to resume their former rights, and, indeed, in greater honour? For the Greek translation appeared to disseminate them over the whole world. Nor does it seem so wonderful that God rescued the tables of his covenant from the sanguinary edicts of Antiochus, as that they remained safe and entire amid the manifold disasters by which the Jewish nation was occasionally crushed, devastated, and almost exterminated. The Hebrew language was in no estimation, and almost unknown; and assuredly, had not God provided for religion, it must have utterly perished. For it is obvious from the prophetical writings of that age, how much the Jews, after their return from the captivity, had lost the genuine use of their native tongue. It is of importance to attend to this, because the comparison more clearly establishes the antiquity of the Law and the Prophets. And whom did God employ to preserve the doctrine of salvation contained in the Law and the Prophets, that Christ might manifest it in its own time? The Jews, the bitterest enemies of Christ; and hence Augustine justly calls them the librarians of the Christian Church, because they supplied us with books of which they themselves had not the use.

11. When we proceed to the New Testament, how solid are the pillars by which its truth is supported! Three evangelists give a narrative in a mean and humble style. The proud often eye this simplicity with disdain, because they attend not to the principal heads of doctrine; for from these they might easily infer that these evangelists treat of heavenly mysteries beyond the capacity of man. Those who have the least particle of candour must be ashamed of their fastidiousness when they read the first chapter of Luke. Even our Saviour’s discourses, of which a summary is given by these three evangelists, ought to prevent every one from treating their writings with contempt. John, again, fulminating in majesty, strikes down more powerfully than any thunderbolt the petulance of those who refuse to submit to the obedience of faith. Let all those acute censors, whose highest pleasure it is to banish a reverential regard of Scripture from their own and other men’s hearts, come forward; let them read the Gospel of John, and, willing or unwilling, they will find a thousand sentences which will at least arouse them from their sloth; nay, which will burn into their consciences as with a hot iron, and check their derision. The same thing may be said of Peter and Paul, whose writings, though the greater part read them blindfold, exhibit a heavenly majesty, which in a manner binds and rivets every reader. But one circumstance, sufficient of itself to exalt their doctrine above the world, is, that Matthew, who was formerly fixed down to his money-table, Peter and John, who were employed with their little boats, being all rude and illiterate, had never learned in any human school that which they delivered to others. Paul, moreover, who had not only been an avowed but a cruel and bloody foe, being changed into a new man, shows, by the sudden and unhoped-for change, that a heavenly power had compelled him to preach the doctrine which once he destroyed. Let those dogs deny that the Holy Spirit descended upon the apostles, or, if not, let them refuse credit to the history, still the very circumstances proclaim that the Holy Spirit must have been the teacher of those who, formerly contemptible among the people, all of a sudden began to discourse so magnificently of heavenly mysteries.

12. Add, moreover, that, for the best of reasons, the consent of the Church is not without its weight. For it is not to be accounted of no consequence, that, from the first publication of Scripture, so many ages have uniformly concurred in yielding obedience to it, and that, notwithstanding of the many extraordinary attempts which Satan and the whole world have made to oppress and overthrow it, or completely efface it from the memory of men, it has flourished like the palm tree and continued invincible. Though in old times there was scarcely a sophist or orator of any note who did not exert his powers against it, their efforts proved unavailing. The powers of the earth armed themselves for its destruction, but all their attempts vanished into smoke. When thus powerfully assailed on every side, how could it have resisted if it had trusted only to human aid? Nay, its divine origin is more completely established by the fact, that when all human wishes were against it, it advanced by its own energy. Add that it was not a single city or a single nation that concurred in receiving and embracing it. Its authority was recognised as far and as wide as the world extends—various nations who had nothing else in common entering for this purpose into a holy league. Moreover, while we ought to attach the greatest weight to the agreement of minds so diversified, and in all other things so much at variance with each other—an agreement which a Divine Providence alone could have produced—it adds no small weight to the whole when we attend to the piety of those who thus agree; not of all of them indeed, but of those in whom as lights God was pleased that his Church should shine.

13. Again, with what confidence does it become us to subscribe to a doctrine attested and confirmed by the blood of so many saints? They, when once they had embraced it, hesitated not boldly and intrepidly, and even with great alacrity, to meet death in its defence. Being transmitted to us with such an earnest, who of us shall not receive it with firm and unshaken conviction? It is therefore no small proof of the authority of Scripture, that it was sealed with the blood of so many witnesses, especially when it is considered that in bearing testimony to the faith, they met death not with fanatical enthusiasm (as erring spirits are sometimes wont to do), but with a firm and constant, yet sober godly zeal. There are other reasons, neither few nor feeble, by which the dignity and majesty of the Scriptures may be not only proved to the pious, but also completely vindicated against the cavils of slanderers. These, however, cannot of themselves produce a firm faith in Scripture until our heavenly Father manifest his presence in it, and thereby secure implicit reverence for it. Then only, therefore, does Scripture suffice to give a saving knowledge of God when its certainty is founded on the inward persuasion of the Holy Spirit. Still the human testimonies which go to confirm it will not be without effect, if they are used in subordination to that chief and highest proof, as secondary helps to our weakness. But it is foolish to attempt to prove to infidels that the Scripture is the Word of God. This it cannot be known to be, except by faith. Justly, therefore, does Augustine remind us, that every man who would have any understanding in such high matters must previously possess piety and mental peace.

CHAPTER 9

ALL THE PRINCIPLES OF PIETY SUBVERTED BY FANATICS, WHO SUBSTITUTE REVELATIONS OF SCRIPTURE

1. 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 instil 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. 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 recognise 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 honourable for him to degenerate, and revolt against himself.

Chicago Statement on Biblical Inerrancy

In chapter eight of the Institutes (todays reading) Calvin gives and argument for the inerrancy of scripture.  So I felt that this was a good place to include the "Chicago Statement on Biblical Inerrancy".  This statement was produced in 1978 and signed by a group of well respected evangelical scholars, including JM Boice, JI Packer, RC Sproul, and Francis Schaeffer.

   

The Chicago Statement on Biblical Inerrancy

Articles of Affirmation and Denial

Article I.

WE AFFIRM  that the Holy Scriptures are to be received as the authoritative Word of God.

WE DENY  that the Scriptures receive their authority from the Church, tradition, or any other human source.

Article II.

WE AFFIRM  that the Scriptures are the supreme written norm by which God binds the conscience, and that the authority of the Church is subordinate to that of Scripture.

WE DENY  that Church creeds, councils, or declarations have authority greater than or equal to the authority of the Bible.

Article III.

WE AFFIRM  that the written Word in its entirety is revelation given by God.  

WE DENY  that the Bible is merely a witness to revelation, or only becomes revelation in encounter, or depends on the responses of men for its validity.

Article IV.

WE AFFIRM  that God who made mankind in His image has used language as a means of revelation.  

WE DENY  that human language is so limited by our creatureliness that it is rendered inadequate as a vehicle for divine revelation. We further deny that the corruption of human culture and language through sin has thwarted God's work of inspiration.

Article V.

WE AFFIRM  that God's revelation within the Holy Scriptures was progressive.

WE DENY  that later revelation, which may fulfill earlier revelation, ever corrects or contradicts it. We further deny that any normative revelation has been given since the completion of the New Testament writings.

Article VI.

WE AFFIRM  that the whole of Scripture and all its parts, down to the very words of the original, were given by divine inspiration.

WE DENY  that the inspiration of Scripture can rightly be affirmed of the whole without the parts, or of some parts but not the whole.

Article VII.

WE AFFIRM  that inspiration was the work in which God by His Spirit, through human writers, gave us His Word. The origin of Scripture is divine. The mode of divine inspiration remains largely a mystery to us.

WE DENY  that inspiration can be reduced to human insight, or to heightened states of consciousness of any kind.

Article VIII.

WE AFFIRM  that God in His work of inspiration utilized the distinctive personalities and literary styles of the writers whom He had chosen and prepared.

WE DENY  that God, in causing these writers to use the very words that He chose, overrode their personalities.

Article IX.

WE AFFIRM  that inspiration, though not conferring omniscience, guaranteed true and trustworthy utterance on all matters of which the Biblical authors were moved to speak and write.

WE DENY  that the finitude or fallenness of these writers, by necessity or otherwise, introduced distortion or falsehood into God's Word.

Article X.

WE AFFIRM  that inspiration, strictly speaking, applies only to the autographic text of Scripture, which in the providence of God can be ascertained from available manuscripts with great accuracy. We further affirm that copies and translations of Scripture are the Word of God to the extent that they faithfully represent the original.

WE DENY  that any essential element of the Christian faith is affected by the absence of the autographs. We further deny that this absence renders the assertion of Biblical inerrancy invalid or irrelevant.

Article XI.

WE AFFIRM  that Scripture, having been given by divine inspiration, is infallible, so that, far from misleading us, it is true and reliable in all the matters it addresses.

WE DENY  that it is possible for the Bible to be at the same time infallible and errant in its assertions. Infallibility and inerrancy may be distinguished, but not separated.

Article XII.

WE AFFIRM  that Scripture in its entirety is inerrant, being free from all falsehood, fraud, or deceit.

WE DENY  that Biblical infallibility and inerrancy are limited to spiritual, religious, or redemptive themes, exclusive of assertions in the fields of history and science. We further deny that scientific hypotheses about earth history may properly be used to overturn the teaching of Scripture on creation and the flood.

Article XIII.

WE AFFIRM  the propriety of using inerrancy as a theological term with reference to the complete truthfulness of Scripture.

WE DENY  that it is proper to evaluate Scripture according to standards of truth and error that are alien to its usage or purpose. We further deny that inerrancy is negated by Biblical phenomena such as a lack of modern technical precision, irregularities of grammar or spelling, observational descriptions of nature, the reporting of falsehoods, the use of hyperbole and round numbers, the topical arrangement of material, variant selections of material in parallel accounts, or the use of free citations.

Article XIV.

WE AFFIRM  the unity and internal consistency of Scripture.

WE DENY  that alleged errors and discrepancies that have not yet been resolved vitiate the truth claims of the Bible.

Article XV.

WE AFFIRM  that the doctrine of inerrancy is grounded in the teaching of the Bible about inspiration.

WE DENY  that Jesus' teaching about Scripture may be dismissed by appeals to accommodation or to any natural limitation of His humanity.

Article XVI.

WE AFFIRM  that the doctrine of inerrancy has been integral to the Church's faith throughout its history.

WE DENY  that inerrancy is a doctrine invented by scholastic Protestantism, or is a reactionary position postulated in response to negative higher criticism.

Article XVII.

WE AFFIRM  that the Holy Spirit bears witness to the Scriptures, assuring believers of the truthfulness of God's written Word.

WE DENY  that this witness of the Holy Spirit operates in isolation from or against Scripture.

Article XVIII.

WE AFFIRM  that the text of Scripture is to be interpreted by grammatico-historical exegesis, taking account of its literary forms and devices, and that Scripture is to interpret Scripture.

WE DENY  the legitimacy of any treatment of the text or quest for sources lying behind it that leads to relativizing, dehistoricizing, or discounting its teaching, or rejecting its claims to authorship.

Article XIX.

WE AFFIRM  that a confession of the full authority, infallibility, and inerrancy of Scripture is vital to a sound understanding of the whole of the Christian faith. We further affirm that such confession should lead to increasing conformity to the image of Christ.

WE DENY  that such confession is necessary for salvation. However, we further deny that inerrancy can be rejected without grave consequences, both to the individual and to the Church.

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