Two children were struggling (as Warfield reminded us) in the womb of Augustine’s mind. These two children had radically different conceptions of the Christian faith and of the apologetics by which that faith should be proven to be true. The birth, career, and full maturation of the first child in Medieval Catholicism have been traced. It attained its full growth in Roman Catholic Natural Theology as it was classically stated in the writings of Thomas Aquinas. The second child struggled much longer to emerge into the light of history. But when it emerged in the Reformation, it sprang almost full-grown from the pen of John Calvin.
We are not to view Calvin as occupying a unique position in this matter among the Reformers. There was an immense amount of agreement among the original Protestant Reformers. Luther would have been in basic agreement with Calvin about the doctrines of grace and the defense of the faith. Yet nowhere is the Reformation conception of Christianity so ably, clearly, and persuasively expounded than in Calvin’s Institutes of the Christian Religion. In the first chapters of the final edition of the Institutes, Calvin gives us his doctrine of the knowledge of God. This is fundamentally his defense of the faith. It states the essence of his epistemology and apologetics. These chapters on the knowledge of God were absent in the first edition of the Institutes published in 1536. But by the time of the 1539 edition—which was now double the size of the original—Calvin’s doctrine of the knowledge of God is placed at the front of his growing masterpiece. In the final edition of 1559, the first nine chapters are consumed with this doctrine which is Calvin’s apologetic for the Christian faith. Warfield has eloquently paid tribute to the immense importance of these chapters in the theological development of Christian apologetics.
But we can attribute to nothing but his theological genius the feat by which he set a compressed apologetical treatise in the forefront of his little book—for the Institutes were still in 1539 a little book, although already expanded to more than double the size of their original form (edition of 1536). Thus he not only for the first time supplied the constructive basis for the Reformation movement, but even for the first time in the history of Christian theology drew in outline the plan of a complete structure of Christian Apologetics. For this is the significance in the history of thought of Calvin’s exposition of the sources and guarantee of the knowledge of God, which forms the opening topic of his Institutes. …. In point of fact, in Augustine alone among his predecessors, do we find anything like the same grasp of the elements of the problem Calvin here exhibits; and nowhere among his predecessors do we find these elements brought together in a constructive statement of anything like the completeness and systematic balance which he gave to it.
At once on its publication, however, Calvin’s apologetical construction became the property of universal Christian thought, and it has entered so vitally into Protestant, and especially Reformed, thinking as to appear now-a-days very much a matter of course. It is difficult for us to appreciate its novelty in him or to realize that it is not as native to every Christian mind as it now seems to us the inevitable adjustment of the elements of the problem raised by the Christian revelation.[1]
The great importance of Calvin’s exposition warrants a thorough presentation of his doctrine. What follows, then, is a summary of Calvin’s Doctrine of the Knowledge of God. The method that will be used in giving the student a summary of Calvin’s doctrine will be to follow the development of Calvin’s doctrine chapter by chapter, including quotations that summarize Calvin’s thought.
Chapter One: The Connection Between the Knowledge of God and the Knowledge of Ourselves
Calvin’s main point in this chapter is to show that the knowledge of God and the knowledge of ourselves are inseparable. The opening words of the Institutes are:
True and substantial wisdom principally consists of two parts, the knowledge of God, and the knowledge of ourselves. But, while these two branches of knowledge are so intimately connected, which of them precedes and produces the other, is not easy to discover. For, in the first place, no man can take a survey of himself but he must immediately turn to the contemplation of God, in whom he “lives and moves;” since it is evident that the talents which we possess are not from ourselves, and that our very existence is nothing but a subsistence in God alone. These bounties distilling to us by drops from heaven, form, as it were, so many streams conducting us to the fountain-head. Our poverty conduces [contributes‑-SW] to a clearer display of the infinite fulness of God. Especially, the miserable ruin, into which we have been plunged by the defection of the first man, compels us to raise our eyes toward heaven … (1:1:1)
Warfield has very fittingly summarized the argument of Calvin at this point.
The knowledge of God is given in the very same act by which we know self. For when we know self, we must know it as it is: and that means we must know it as dependent, derived, imperfect and responsible being. To know self implies, therefore, the co-knowledge with self of that on which it is dependent, from which it derives, by the standard of which its imperfection is revealed, to which it is responsible. Of course, such a knowledge of self postulates a knowledge of God, in contrast with whom alone do we ever truly know self: but this only the more emphasises the fact that we know God in knowing self … [2]
Chapter Two: The Nature and Tendency of the Knowledge of God
The point of Chapter Two is to show that Calvin is not (and we ought not to be) interested in a mere abstract, theoretical, and impractical knowledge of the existence of God. Says Calvin, “What benefit arises from the knowledge of God with whom we have no concern?” (1:2:2) Calvin begins this chapter by saying:
By the knowledge of God, I intend not merely a notion that there is such a Being, but also an acquaintance with whatever we ought to know concerning Him, conducing to his glory and our benefit. For we cannot with propriety say, there is any knowledge of God where there is no religion or piety. I have no reference here to that species of knowledge by which men, lost and condemned in themselves, apprehended God the Redeemer in Christ the Mediator; but only to that first and simple knowledge, to which the genuine order of nature would lead us, if Adam had retained his innocence. (1:2:1)
Because Calvin is not interested in the mere abstract notion of the existence of God, he distances himself from “cold and frivolous” philosophy. He says:
Cold and frivolous, then, are the speculations of those who employ themselves in disquisitions on the essence of God, when it would be more interesting to us to become acquainted with his character, and to know what is agreeable to His nature. (1:2:2)
Chapter Three: The Human Mind Naturally Endued with the Knowledge of God
Calvin’s language here is absolutely incapable of misunderstanding.
We lay it down as a position not to be controverted that the human mind, even by natural instinct, possesses some sense of a Deity. For that no man might shelter himself under the pretext of ignorance, God hath given to all some apprehension of his existence, the memory of which he frequently and insensibly renews; so that, as men universally know that there is a God, and that he is their Maker, they must be condemned by their own testimony, for not having worshipped him and consecrated their lives to his service. If we seek for ignorance of a Deity, it is nowhere more likely to be found, than among the tribes the most stupid and furthest from civilization. But, as the celebrated Cicero observes, there is no nation so barbarous, no race so savage; as not to be firmly persuaded of the being of a God. (1:3:1)
We read of none guilty of more audacious or unbridled contempt of the Deity than Caligula; yet no man ever trembled with greater distress at any instance of Divine wrath, so that he was constrained to dread the Divinity whom he professed to despise. This you may always see exemplified in persons of a similar character …. The impious themselves, therefore, exemplify the observation, that the idea of a God is never lost in the human mind. (1:3:2)
It will always be evident to persons of correct judgment, that the idea of a Deity impressed on the mind of man is indelible. That all have by nature an innate persuasion of the Divine existence, a persuasion inseparable from their very constitution, we have abundant evidence in the contumacy of the wicked, whose furious struggles to extricate themselves from the fear of God are unavailing (1:3:3)
Because of this sensus deitatis (as this indelible awareness of God is called from the Latin original), Calvin depreciates the philosophical proofs for the existence of God.
… the sense of a Deity, which they ardently desire to extinguish is still strong, and frequently discovers itself. Whence we infer that this is a doctrine, not first to be learned in the schools, but which every man from birth is self-taught, and which, though many strain every nerve to banish it from them, yet nature itself permits none to forget.
Chapter Four: This Knowledge Extinguished or Corrupted, Partly by Ignorance, Partly by Wickedness
In this chapter Calvin very strongly emphasizes that human depravity prevents the sense of deity (sensus deitatis) and the accompanying seeds of religion (semen religionis) in the human heart from producing true knowledge of God.
While experience testifies that the seeds of religion are sown by God in every heart, we scarcely find one man in a hundred who cherishes what he has received, and not one in whom they grow to maturity, much less bear fruit in due season. Some perhaps grow vain in their own superstitions, while others revolt from God with intentional wickedness; but all degenerate from the true knowledge of him. The fact is, that no genuine piety remains in the world. But, in saying that some fall into superstition through error, I would not insinuate that their ignorance excuses them from guilt; because their blindness is always connected with pride, vanity, and contumacy. (1:4:1)
David’s assertion, that “the fool hath said in his heart, There is no God,” is primarily, as we shall soon see in another place, to be restricted to those who extinguish the light of nature and wilfully stupefy themselves. (1:4:2)
All this is stated so strongly that one wonders if one has misunderstood the previous statements of Calvin that the sense of deity is indelible. But Calvin is not denying, to use the words of R. C. Sproul, that the sense of deity “gets through to the unbeliever.”[3] Calvin, in this chapter, is simply building on what he said in Chapter Two. All knowledge of God worthy of the name is “an acquaintance with whatever we ought to know concerning Him, conducing to his glory and our benefit. For we cannot with propriety say, there is any knowledge of God where there is no religion or piety.” (1:2:1) The fact that no true knowledge of God springs from the sensus deitatis and the semen religionis does not mean that they are eradicated by human depravity or cease to be the ground upon which that depravity is found guilty. Men have a sense of deity, even though they have no knowledge of God worthy of the name. Calvin clearly makes this qualification or distinction in Chapter Four.
It must also be remarked, that, though they strive against their own natural understanding, and desire not only to banish him thence, but even to annihilate him in heaven, their insensibility can never prevail so as to prevent God from sometimes recalling them to his tribunal. But as no dread restrains them from violent opposition to the divine will, it is evident, as long as they are carried away with such a blind impetuosity, that they are governed by a brutish forgetfulness of God. (1:4:2)
At length they involve themselves in such a vast accumulation of errors, that those sparks which enable them to discover the glory of God are smothered, and at last extinguished by the criminal darkness of iniquity. That seed, which it is impossible to eradicate, a sense of the existence of a Deity, yet remains; but so corrupted as to produce only the worst of fruits. Yet this is a further proof of what I now contend for, that the idea of God is naturally engraved on the hearts of men, since necessity extorts a confession of it, even from reprobates themselves. In a moment of tranquillity they facetiously mock the Divine Being, and with loquacious impertinence in many derogate from his power. But if any despair oppress them, it stimulates them to seek him, and dictates concise prayers, which prove that they are not altogether ignorant of God, but that what ought to have appeared before had been suppressed by obstinacy (1:4:4)
Chapter Five: The Knowledge of God Conspicuous in the Formation and Continual Government of the World
The subject of Chapter Five is what is commonly called general revelation. The structure of Chapter Five parallels the structure of Chapters Three and Four taken together. Paragraphs 1-10 parallel Chapter Three’s emphasis on the sense of deity and teach that God’s revelation of Himself in creation (both in the external world and in man himself) and in providence is clear and obvious. Paragraphs 11-15 parallel Chapter Four’s emphasis on the fact that because of the depravity of men, such revelation is inadequate to impart a true knowledge of God.
We begin with Calvin’s emphasis on the clarity and conspicuousness of general revelation.
As the perfection of a happy life consists in the knowledge of God, that no man might be precluded from attaining felicity, God hath not only sown in the minds of men the seed of religion, already mentioned, but hath manifested himself in the formation of every part of the world, and daily presents himself to public view, in such a manner, that they cannot open their eyes without being constrained to behold him. His essence indeed is incomprehensible so that his Majesty is not to be perceived by the human senses; but on all his works he hath inscribed his glory in characters so clear, unequivocal, and striking, that the most illiterate and stupid cannot exculpate themselves by the plea of ignorance. (1:5:1)
And, in the first place, whithersoever you turn your eyes, there is not an atom of the world in which you cannot behold some brilliant sparks at least of his glory. But you cannot at one view take a survey of this most ample and beautiful machine in all its vast extent, without being completely overwhelmed with its infinite splendour. (1:5:1)
Berkhof stated that the Reformers taught that “through the entrance of sin into the world God’s natural revelation was corrupted and obscured”[4]. This statement is clearly incorrect if he is referring to Calvin. Calvin’s emphasis‑-as can be seen by the above quotations‑-was that God’s revelation in nature remains clear and conspicuous or obvious.
The last statement quoted above makes clear that everything is evidence for the existence of God. It should be clear from such statements that Calvin is not thinking here of technical and philosophical proofs for the existence of God. But if any doubt remains, he makes clear and explicit in the next paragraph that he is not thinking of the complexities or complications of the cosmological or teleological arguments[5] as elaborated by the scholastics, especially Thomas Aquinas.
Of his wonderful wisdom, both heaven and earth contain innumerable proofs; not only those more abstruse things, which are the subjects of astronomy, medicine, and the whole science of physics, but those things which force themselves on the view of the most illiterate of mankind, so that they cannot open their eyes without being constrained to witness them. Adepts indeed, in those liberal arts, or persons just initiated into them, are thereby enabled to proceed much further in investigating the secrets of Divine Wisdom. Yet ignorance of those sciences prevents no man from such a survey of the workmanship of God, as is more than sufficient to excite his admirations of the Divine Architect … since the meanest and most illiterate of mankind, who are furnished with no other assistance than their own eyes, cannot be ignorant of the excellence of the Divine skill, … it is evident, that the Lord abundantly manifests his wisdom to every individual on earth. (1:5:2)
This same emphasis is sounded a few paragraphs later.
We see that there is no need of any long or laborious argumentation to obtain and produce testimonies for illustrating and asserting the Divine Majesty since, from the few which we have selected and cursorily mentioned, it appears that they are every where so evident and obvious, as easily to be distinguished by the eyes, and pointed out with the fingers. (1:5:9)
In paragraphs 11-15, Calvin balances his emphasis on the clarity and fullness of general revelation with an emphasis on the depravity of man in suppressing this revelation.
But, notwithstanding the clear representation given by God in the mirror of his works, both of himself and of his everlasting dominion, such is our stupidity, that, always inattentive to these obvious testimonies, we derive no advantage from them.
Note carefully Calvin’s language. He does not say that general revelation is not clear, nor does he say that it does not get through to men; neither does he say that it is not the ground upon which we are without excuse; he clearly says that “we derive no advantage from” it. It is never productive of true religion. Calvin proceeds:
This disease affects, not only the vulgar and ignorant, but the most eminent, and those who, in other things, discover peculiar sagacity. How abundantly have all the philosophers, in this respect, betrayed their stupidity and folly! For, to spare others, chargeable with greater absurdities, Plato himself, the most religious and judicious of them all, loses himself in his round globe …. I speak exclusively of the excellent of mankind, not of the vulgar, whose madness in the profanation of divine truth has known no bounds. (1:5:11)
Calvin, therefore, rejects the idea that any true knowledge of God or natural theology can be constructed by fallen men on the basis of general revelation.
Vain, therefore, is the light afforded us in the formation of the world to illustrate the glory of its Author, which, though its rays be diffused all around us, is insufficient to conduct us into the right way. Some sparks, indeed, are kindled, but smothered before they have emitted any great degree of light….Though the Lord, then, is not destitute of a testimony concerning himself, while with various and most abundant benignity he sweetly allures mankind to a knowledge of him, yet they persist in following their own ways, their pernicious and fatal errors. (1:5:14)
Calvin concludes:
But whatever deficiency of natural ability prevents us from attaining the pure and clear knowledge of God, yet, since that deficiency arises from our own fault, we are left without any excuse …. But, however men are chargeable with sinfully corrupting the seeds of divine knowledge, which, by the wonderful operation of nature, are sown in their hearts, so that they produce no good and fair crop, yet it is beyond doubt, that the simple testimony magnificently borne by the creatures to the glory of God, is very insufficient for our instruction. (1:5:15)
Chapter Six: The Guidance and Teaching of the Scripture Necessary to Lead to the Knowledge of God the Creator
Warfield ably states the close connection between Chapter Six and the preceding chapters.
The soul, being corrupted by sin, is dulled in its instinctive apprehension of God; and God’s manifestation in nature and history is deflected in it. Accordingly, the testimony of nature to God is insufficient that sinful man should know Him aright, and God has therefore supernaturally revealed Himself to His people and deposited this revelation of Himself in written Scriptures.[6]
Calvin’s main point is, then, that Scripture is necessary for obtaining a true knowledge not only of salvation but of God the Creator.
Though the light which presents itself to all eyes, both in heaven and in earth, is more than sufficient to deprive the ingratitude of men of every excuse, since God, in order to involve all mankind in the same guilt, sets before them all, without exception an exhibition of his majesty, delineated in the creatures,‑-yet we need another and better assistance, properly to direct us to the Creator of the world. Therefore he hath not unnecessarily added the light of his word, to make himself known unto salvation, and hath honoured with this privilege those whom he intended to unite in a more close and familiar connection with himself …. For, as persons who are old, or whose eyes are by any means become dim, if you show them the most beautiful book, though they perceive something written, but can scarcely read two words together, yet, by the assistance of spectacles, will begin to read distinctly,‑-so the Scripture, collecting in our minds the otherwise confused notions of Deity, dispels the darkness, and gives us a clear view of the true God. (1:6:1)
Calvin goes on to emphasize the heightened intimacy, clarity, and directness of the revelation given in Scripture.
This, then, is a singular favour, that, in the instruction of the Church, God not only uses mute teachers, but even opens his own sacred mouth; not only proclaims that some god ought to be worshipped, but at the same time pronounces himself to be the Being to whom this worship is due; and not only teaches the elect to raise their view to a Deity, but also exhibits himself as the object of their contemplation (1:6:1)
Nonetheless, Calvin never wants us to receive the impression that he is criticizing the clarity of general revelation. It is only the sinful foolishness of man of which he is critical. He concludes Chapter Six on this note:
For, since the human mind is unable, through its imbecility to attain any knowledge of God without the assistance of his sacred word, all mankind, except the Jews, as they sought God without the word, must necessarily have been wandering in vanity and error. (1:6:4)
Chapter Seven: The Testimony of the Spirit Necessary to Confirm the Scripture, in Order to the Complete Establishment of Its Authority. The Suspension of Its Authority on the Judgment of the Church, an Impious Fiction
Calvin himself says in the opening sentence of this chapter that his intent in this chapter is “to introduce some remarks on the authority of the Scripture.” It must be understood, however, that Calvin’s focus is specifically on the epistemological question regarding the authority of Scripture. In other words, he is not asking here what the Scripture teaches about its divine authority, but how we come to know that the Scriptures are the Word of God.
But since we are not favoured with daily oracles from heaven, and since it is only in the Scriptures that the Lord hath been pleased to preserve his truth in perpetual remembrance, it obtains the same complete credit and authority with believers, when they are satisfied of its divine origin, as if they heard the very words pronounced by God himself. (1:7:1)
It must also be understood that Calvin raises this question in the context of and in response to the Roman Catholic answer to it. For Roman Catholicism it was the Church which certified or guaranteed to the believer that God was the author of Scripture.
But there has very generally prevailed a most pernicious error, that the Scriptures have only so much weight as is conceded to them by the suffrages of the Church; as though the eternal and inviolable truth of God depended on the arbitrary will of men. For thus, with great contempt of the Holy Spirit, they inquire, Who can assure us that God is the author of them? Who can with certainty affirm, that they have been preserved safe and uncorrupted to the present age? Who can persuade us that this book ought to be received with reverence, and that expunged from the sacred number, unless all things were regulated by the decisions of the Church? It depends, therefore, (say they,) on the determination of the Church, to decide both what reverence is due to the Scripture, and what books are comprised in its canon. (1:7:1)
Calvin offers three rebuttals or answers to the Roman Catholic view in the immediate context of the above statement. First, he remarks that this makes the “wretched consciences” of men “which are seeking a solid assurance of eternal life” depend on the mere “judgment of men.” (1:7:1). Second, he cites Ephesian 2:20’s testimony that the church “is built upon the foundation of the apostles and prophets.” Calvin argues on the basis of this text that the Roman Catholic doctrine reverses or turns around the redemptive-historical order by making the Word of God built on the testimony of the church. (1:7:2) Third, Calvin argues that Scripture does not need the authentication of or proving by the church because it is self-authenticating. It proves itself.
But, with regard to the question, How shall we be persuaded of its divine original, unless we have recourse to the decree of the Church? This is just as if any one should inquire, How shall we learn to distinguish light from darkness, white from black, sweet from bitter? For the Scripture exhibits as clear evidence of its truth, as white and black things do of their colour, or sweet and bitter things of their taste. (1:7:2)
It is clear from this statement of Calvin that the doctrine of the testimony of the Spirit to the Scriptures must be viewed against the backdrop of the self-authenticating or self-attesting character of the Scriptures. If Calvin’s key statements about the testimony of the Spirit in the heart of the believer are carefully observed, this observation will be borne out again and again.
But I reply, that the testimony of the Spirit is superior to all reason. For as God alone is a sufficient witness of himself in his own word, so also the word will never gain credit in the hearts of men, till it be confirmed by the internal testimony of the Spirit. (1:7:4)
Let it be considered, then, as an undeniable truth, that they who have been inwardly taught by the Spirit, feel an entire acquiescence in the Scripture, and that it is self-authenticated, carrying with it its own evidence, and ought not to be made the subject of demonstration and arguments from reason; but it obtains the credit which it deserves with us by the testimony of the Spirit. For though it conciliate our reverence by its internal majesty, it never seriously affects us till it is confirmed by the Spirit in our hearts. Therefore, being illuminated by him, we now believe the divine original of the Scripture, not from our own judgment or that of others, but we esteem the certainty, that we have received it from God’s own mouth by the ministry of men, to be superior to that of any human judgment, and equal to that of an intuitive perception of God himself in it. (1:7:5)
This, then, is Calvin’s answer to the question posed by the Romanists. Scripture is self-authenticated by its own divine majesty and men are enabled to acknowledge this by the testimony of the Spirit in their hearts. The statement of this doctrine is sprinkled with Calvin’s criticism of those who make the divine origin of Scripture a matter to be established by human arguments.
The principal proof, therefore, of the Scriptures is every where derived from the character of the Divine Speaker. The prophets and apostles boast not of their own genius, or any of those talents which conciliate the faith of the hearers; nor do they insist on arguments from reason; but bring forward the sacred name of God, to compel the submission of the whole world. We must now see how it appears, not from probable supposition, but from clear demonstration that this use of the divine name is neither rash nor fallacious. Now, if we wish to consult the true interest of our consciences; that they may not be unstable and wavering, the subjects of perpetual doubt; that they may not hesitate at the smallest scruples persuasion must be sought from a higher source than human reasons, or judgments, or conjectures–even from the secret testimony of the Spirit. It is true that, if we were inclined to argue the point, many things might be adduced which certainly evince, if there be a God in heaven, that he is the Author of the Law, and the Prophecies, and the Gospel …. Yet it is acting a preposterous part, to endeavour to produce sound faith in the Scripture by disputations. (1:7:4)
We seek not arguments or probabilities to support our judgment, but submit our judgments and understandings as to a thing concerning which it is impossible for us to judge …. It is such a persuasion, therefore, as requires no reasons; such a knowledge as is supported by the highest reason, in which, indeed, the mind rests with greater security and constancy than in any reasons; it is, finally, such a sentiment as cannot be produced but by a revelation from heaven. (1:7:5)
Chapter Eight: Rational Proofs to Establish the Belief of the Scripture
Calvin, despite his hostility to rational proofs as the main foundation for faith in the Scriptures, provides a lengthy description (13 paragraphs) of some of the major arguments for the divine origin of the Scriptures. The spirit in which he engages in this recital is clarified by the opening and closing statements of this chapter.
Without this certainty, better and stronger than any human judgment, in vain will the authority of the Scripture be either defended by arguments, or established by the consent of the Church, or confirmed by any other supports; since, unless the foundation be laid, it remains in perpetual suspense. Whilst, on the contrary, when, regarding it in a different point of view from common things, we have once religiously received it in a manner worthy of its excellence, we shall then derive great assistance from things which before were not sufficient to establish the certainty of it in our minds. (1:8:1)
Calvin, then, proceeds to deal with a number of such arguments: the fact that no other composition or book makes an equal impression on our minds, the majesty of the Spirit in the Scriptures, the antiquity (ancient-ness) of Scripture,, the miracles of Scripture, its fulfilled prophecies, the historical credibility of the traditional authorship of the Scriptures as compared to other antiquities, the ability of unlearned men (the apostles) “to discourse in such a magnificent manner on the mysteries of heaven”, and finally the consent of the Church and its martyrs to the doctrine of the Bible. He concludes the chapter with these significant words:
There are other reasons, and those neither few nor weak, by which the native dignity and authority of the Scripture are not only maintained in the minds of the pious, but also completely vindicated against the subtleties of calumniators but such as alone are not sufficient to produce firm faith in it, till the heavenly Father, discovering his own power therein, places its authority beyond all controversy. Wherefore the Scripture will then only be effectual to produce the saving knowledge of God, when the certainty of it shall be founded on the internal persuasion of the Holy Spirit. Thus those human testimonies, which contribute to its confirmation, will not be useless, if they follow that first and principal proof, as secondary aids to our imbecility. But those persons betray great folly, who wish it to be demonstrated to infidels that the Scripture is the word of God, which cannot be known without faith. Augustine therefore justly observes, that piety and peace of mind ought to precede, in order that a man may understand somewhat of such great subjects. (1:8:13)
Calvin here teaches that we must believe before the evidence for the Bible will be helpful to us. Calvin’s words seem similar to the ideas now identified with modern presuppositionalism. Like Calvin, presuppositionalism teaches that evidences are fine and helpful, but only if they are built on the right presuppositions.
Chapter Nine: The Fanaticism Which Discards the Scripture, Under the Pretence of Resorting to Immediate Revelation, Subversive of Every Principle of Piety
In this final chapter of his apologetic treatise, Calvin carefully guards himself against an error, which is the opposite of Roman Catholicism. Rome appealed to the ancient tradition of the church. The Anabaptists fell into the equal and opposite error of mystically appealing to new revelations of the Spirit. Calvin’s response to this error is to remind us that the Word and Spirit cannot be separated. We cannot claim we hear the Spirit speaking where the Word is silent or, even worse, contradicts our claims.
But I would ask them, what spirit that is, by whose inspiration they are elevated to such a sublimity as to dare to despise the doctrine of the Scripture, as puerile and mean …. Whence we infer, that these persons are guilty of detestable sacrilege in disjoining these two things, which the prophet has connected in an inviolable union. (1:9:1)
Calvin concludes this chapter with these words:
… the word is the instrument, by which the Lord dispenses to believers the illumination of his Spirit. For they know no other Spirit than that who dwelt in and spake by the apostles; by whose oracles they are continually called to the hearing of the word. (1:9:3)
Concluding Observations:
There is surely an enormous contrast between the approaches of Aquinas and Calvin to apologetics. Our study of them raises again the question with which we were confronted in the apologetics of Justin and Tertullian. How should Christians relate to and use the noble, good, and helpful appearing philosophies found in the world? But now, a second major question emerges. We must bring this question also to our answer key, the Bible. What should we think about proofs for the existence of God? Do we need them? Are they valid? Should we attempt to defend the existence of God at all? Do men know God already without these proofs? This issue raises a third major area of discussion. How should we approach the defense of the Scriptures and the unique doctrines they teach? Should we reason to build a bridge from philosophy to the Bible? If not, How can we be sure ourselves and prove to others the truth of the Word of God?
[1]Calvin and the Reformation, ed. by William Park Armstrong (Baker, Grand Rapids, 1980), B. B. Warfield, “Calvin’s Doctrine of the Knowledge of God,” 132-133.
[2]Warfield, “Calvin’s Doctrine of the Knowledge of God,” 133-134.
[3]R. C. Sproul., Classical Apologetics (Zondervan, Grand Rapids, 1984) 199.
[4]Berkhof, Introduction to Systematic Theology, 127.
[5]The cosmological and teleological arguments are the two most well-known of the classical arguments for the existence of God. The cosmological argument reasons that the world must have a cause, and God must be that cause. The teleological argument argues that the design evident in the world requires a designer, and this designer must be God.
[6]Warfield, “Calvin’s Doctrine of the Knowledge of God,” 134.
Dr. Sam Waldron is the Academic Dean of CBTS and professor of Systematic Theology. He is also one of the pastors of Grace Reformed Baptist Church in Owensboro, KY. Dr. Waldron received a B.A. from Cornerstone University, an M.Div. from Trinity Ministerial Academy, a Th.M. from Grand Rapids Theological Seminary, and a Ph.D. from Southern Baptist Theological Seminary. From 1977 to 2001 he was a pastor of the Reformed Baptist Church of Grand Rapids, MI. Dr. Waldron is the author of numerous books including A Modern Exposition of the 1689 Baptist Confession of Faith, The End Times Made Simple, Baptist Roots in America, To Be Continued?, and MacArthur’s Millennial Manifesto: A Friendly Response.
