Chapter 6. That, to Attain to God the Creator, It Is Needful to Have the Scripture as Our Guide and Teacher

Therefore, although that same brightness, which both in heaven and earth shines in the eyes of all men, does sufficiently take away all defense from the wickedness of men, even so as God, to wrap all mankind in one guiltiness, does show his divine majesty to all without exception as it were portrayed out in his creatures: yet it is necessary that we have also another and a better help that may rightly direct us to the very creator of the world. Therefore not in vain has he added the light of his word, that thereby he might be known to salvation. And this prerogative he has vouchsafed to give to us, whom it pleased him more nearly and more familiarly to draw together to himself. For because he saw the minds of all men to be carried about with wandering and unsteady motion, after he had chosen the Jews to his peculiar flock, he compassed them in as it were with bars, that they should not wander out in vanity as others did. And not without cause he holds us with the same means in the true knowledge of himself. For otherwise even they should quickly swerve away that seem to stand steadfast in comparison of others. For as old men, or poor blind men, or they whose eyes are dim-sighted, if you lay a fair book before them, though they perceive that there is something written therein, yet can they not read two words together: but being helped with spectacles set between them and it, they begin to read distinctly: so the Scripture gathering up together in our minds the knowledge of God, which otherwise is but confused, does remove the mist, and plainly shows us the true God. This therefore is a singular gift, that for the instruction of his church God uses not only silent teachers, but also opens his own holy mouth: not only publishes that there is some God to be worshipped, but also therewith pronounces that he himself is the same God whom we ought to worship: and does not only teach the elect to look upon God, but also presents himself to them to be looked upon. This order has he kept from the beginning toward his church, beside these common instructions to give them also his word. Which is the more right and more certain mark to know him by. And it is not to be doubted, that Adam, Noah, Abraham and the rest of the fathers by this help attained to that familiar knowledge, which made them as it were severally different from the unbelievers. I speak not yet of the proper doctrine of faith, with which they were enlightened into the hope of eternal life. For, that they might pass from death to life, it was needful for them to know God not only to be the creator, but also the Redeemer: as doubtless they obtained both by the word. For that kind of knowledge whereby was given to understand who is the God by whom the world was made and is governed, in order came before the other: and then was that other inward knowledge adjoined, which only quickens dead souls, whereby God is known not only to be the maker of the world and the only author and judge of all things that are done, but also to be the Redeemer in the person of that mediator. But because I am not yet come to the fall of the world and corruption of nature, I will omit also to treat of the remedy thereof. Therefore let the readers remember that I do not yet speak of the covenant whereby God has adopted to himself the children of Abraham, and of that special part of doctrine whereby the faithful have always been peculiarly severed from the profane nations: because that doctrine was founded upon Christ: but I speak of how we ought to learn by the Scripture, that God who is the creator of the world is by certain marks severally discerned from the counterfeit multitude of false gods. And then the order itself shall conveniently bring us to the Redeemer. But although we shall allege many testimonies out of the New Testament, and some also out of the law and the Prophets, wherein is express mention made of Christ: yet they shall all tend to this end, to prove that in the Scripture is disclosed to us God the creator of the world, and in the Scripture is set forth what we ought to think of him, to the end that we should not seek about [illegible] for an uncertain godhead.

But whether God were known to the fathers by oracles and visions, or whether by the means and ministration of men he informed them of that which they should from hand to hand deliver to their posterity: yet it is undoubtedly true that in their hearts was engraved a steadfast certainty of doctrine, so as they might be persuaded and understand, that which they had learned came from God. For God always made undoubted assurance for credit of his word, which far exceeded all uncertain opinion. At length that by continual proceeding of doctrine, the truth surviving in all ages might still remain in the world, the same oracles which he had left with the fathers, his pleasure was to have as it were enrolled in public tables. For this intent was the law published, to which after were added the Prophets as expositors. For though there were diverse uses of the law, as hereafter shall better appear in place convenient: and specially the principal purpose of Moses and all the Prophets was to teach the manner of reconciliation between God and men, for which cause also Paul calls Christ the end of the law: yet, as I say once again, beside the proper doctrine of faith and repentance which shows forth Christ the mediator, the Scripture does by certain marks and tokens paint out the only and true God, in that he has created and does govern the world, to the end he should be distinctly known and not reckoned in the false number of feigned gods. Therefore although it behooves man earnestly to bend his eyes to consider the works of God, forasmuch as he is set as it were in this gorgeous stage to be a beholder of them: yet principally ought he to bend his ears to the word, that he may better profit thereby. And therefore it is no marvel that they which are born in darkness do more and more grow hard in their amazed dullness, because very few of them do give themselves pliable to learn of the word of God, whereby to keep them within their bounds, but they rather rejoice in their own vanity. Thus then ought we to hold, that to the end true religion may shine among us, we must take our beginning at the heavenly doctrine. And that no man can have any taste be it never so little of true and sound doctrine, unless he has been scholar to the Scripture. And from hence grows the original of true understanding, that we reverently embrace whatever it pleases God therein to testify of himself. For not only the perfect and in all points absolute faith, but also all right knowledge of God springs from obedience. And truly in this behalf God of his singular providence has provided for men in and for all ages.

For if we consider how slippery an inclination man's mind has to slide into forgetfulness of God, how great a readiness to fall into all kind of errors, how great a lust to forge oftentimes new and counterfeit religions, we may thereby perceive how necessary it was to have the heavenly doctrine so put in writing, that it should not either perish by forgetfulness, or grow vain by error, or be corrupted by boldness of men. Since therefore it is manifest that God has always used the help of his word, toward all those whom it pleased him at any time fruitfully to instruct, because he foresaw that his image imprinted in the most beautiful form of the world was not sufficiently effectual: therefore it behooves us to travel this straight way, if we earnestly desire to attain to the true beholding of God. We must, I say, come to his word, wherein God is well and lively set out by his works, when his works be weighed not after the perverseness of our own judgment, but according to the rule of the eternal truth. If we swerve from that word, as I said even now, although we run never so fast, yet we shall never attain to the mark, because the course of our running is out of the way. For thus we must think, that the brightness of the face of God, which the Apostle calls such as cannot be attained to, is to us like a maze, out of which we cannot unwrap ourselves, unless we be by the line of the word guided into it: so that it is much better for us to halt in this way, than to run never so fast in another. And therefore David oftentimes when he teaches that superstitions are to be taken away out of the world, that pure religion may flourish, brings in God reigning: meaning by this word reigning, not the power that he has, but the doctrine whereby he challenges to himself a lawful government: because errors can never be rooted out of the hearts of men, till the true knowledge of God be planted.

Therefore the same Prophet, after that he has recited that the heavens declare the glory of God, that the firmament shows forth the works of his hands, that the orderly succeeding course of days and nights preaches his majesty, then descends to make mention of his word. The law of the Lord (says he) is undefiled, converting souls: the witness of the Lord is faithful, giving wisdom to little ones: the righteousnesses of the Lord are upright, making hearts cheerful: the commandment of the Lord is bright giving light to the eyes. For although he comprehends also the other uses of the law, yet in generality he means, that forasmuch as God does in vain call to him all nations by the beholding of the heaven and earth, therefore this is the peculiar school of the children of God. The same meaning has the 29th Psalm, where the Prophet having preached of the terrible voice of God, which in thunder, winds, showers, whirlwinds and storms, shakes the earth, makes the mountains to tremble, and breaks the cedar trees: in the end at last he goes further and says, that his praises are sung in the sanctuary, because the unbelievers are deaf and hear not all the voices of God that resound in the air. And in like manner in another Psalm, after that he had described the terrible waves of the sea, he thus concludes: your testimonies are verified, the beauty of your temple is holiness forever. And out of this meaning also proceeded that which Christ said to the woman of Samaria, that her nation and the rest did honor that which they knew not, and that only the Jews did worship the true God. For whereas the wit of man by reason of the feebleness thereof can by no means attain to God, but being helped and lifted up by his holy word, it followed of necessity, that all men, except the Jews, did wander in vanity and error, because they sought God without his word.

Therefore, although that same brightness which shines in the eyes of all people in heaven and earth is sufficient to strip the wicked of all excuse — and God, in order to leave all mankind without defense, displays His divine majesty to everyone without exception as though painted in His creatures — yet we also need another and better help to rightly direct us to the very Creator of the world. Therefore He has not added the light of His word in vain, so that through it He might be known to salvation. This privilege He has been pleased to grant to us, whom it pleased Him to draw more closely and intimately to Himself. For seeing that the minds of all people are carried about in restless and unsteady motion, after He had chosen the Jews as His special people, He enclosed them as if with fences, so they would not wander off into vanity as others did. And He holds us by the same means in the true knowledge of Himself — rightly so, since without it even those who seem to stand firm in comparison with others would quickly go astray. It is like old men or those with weak or failing eyesight: if you set a fine book before them, they may perceive that something is written in it but cannot read two words together. But when fitted with spectacles, they begin to read distinctly. So the Scripture, gathering together the knowledge of God in our minds — knowledge that would otherwise be confused — clears away the mist and plainly shows us the true God. This is therefore a singular gift: that for the instruction of His church God uses not only silent teachers but also opens His own holy mouth — not only publishing that there is some God to be worshipped, but also declaring that He Himself is that God — and does not only teach the elect to look toward God but presents Himself to them to be seen. This has been His practice from the beginning toward His church: alongside the general instruction common to all, to also give them His word as a more certain and reliable mark by which to know Him. And there is no doubt that Adam, Noah, Abraham, and the rest of the patriarchs attained by this help that intimate knowledge which set them apart from unbelievers. I am not yet speaking of the special doctrine of faith by which they were enlightened to the hope of eternal life. For in order to pass from death to life, they needed to know God not only as Creator but also as Redeemer — and both of these they obtained through the word. That knowledge which enables us to understand who is the God by whom the world was made and governed came first in order; and then that inward knowledge was added — the knowledge that alone gives life to dead souls — by which God is known not only as Maker of the world and sole author and judge of all things, but also as Redeemer in the person of the Mediator. But since I have not yet come to the fall of the world and the corruption of nature, I will also leave aside the treatment of the remedy. Let readers therefore bear in mind that I am not yet speaking of the covenant by which God adopted the children of Abraham as His own, nor of that special part of doctrine by which the faithful have always been distinctly separated from the pagan nations — since that doctrine was founded on Christ. I am speaking of how we ought to learn from Scripture that God, who is the Creator of the world, is to be distinguished by certain marks from the whole crowd of false gods. The proper order of the subject will then lead us to the Redeemer. And although we will cite many passages from the New Testament and some from the law and the prophets where Christ is expressly mentioned, all of them will serve this one purpose: to show that God the Creator of the world is revealed to us in Scripture, and that Scripture sets forth what we ought to think of Him, so that we do not wander in search of some uncertain deity.

Whether God made Himself known to the patriarchs through oracles and visions, or instructed them through human intermediaries so that they could pass the knowledge on to their descendants, it is without doubt true that a firm and settled certainty of doctrine was engraved in their hearts — enough to persuade them and give them understanding that what they had learned came from God. For God always provided undeniable assurance of the credibility of His word, which far exceeded mere uncertain opinion. At last, so that the truth might survive through the continuous passing on of doctrine and remain in the world in every age, He was pleased to have those same oracles He had deposited with the fathers enrolled, as it were, in public records. For this purpose the law was published, to which the prophets were afterward added as its interpreters. For although the law served several purposes, as will more fully appear in a fitting place later — and especially since the chief aim of Moses and all the prophets was to teach the way of reconciliation between God and humanity, for which reason Paul also calls Christ the end of the law — yet, as I say again, Scripture, beyond the specific doctrine of faith and repentance that sets forth Christ the Mediator, does by certain marks and tokens paint out the one true God as the Creator and Governor of the world, so that He may be distinctly known and not numbered among the crowd of false and invented gods. Therefore, although it is fitting for a person to fix his eyes earnestly on the works of God — since he is placed, as it were, in this magnificent theater to behold them — yet he ought above all to bend his ear to the word, that he may profit by it all the more. And therefore it is no wonder that those who are born in darkness grow more and more stubbornly dull, since very few of them willingly submit to be taught by the word of God to keep within proper limits — they rather take pleasure in their own vanity. We must therefore hold this: that for true religion to flourish among us, we must begin with heavenly doctrine. No one can have even the slightest taste of true and sound doctrine unless he has been a student of Scripture. From this obedience springs the beginning of true understanding — that we reverently embrace whatever God is pleased to testify of Himself therein. For not only perfect and complete faith, but also all right knowledge of God springs from obedience. In this regard God by His remarkable providence has made provision for people in every age.

For if we consider how slippery a tendency the human mind has to slide into forgetfulness of God, how readily it falls into every kind of error, and how eagerly it is always inventing new and counterfeit religions, we can see how necessary it was for heavenly doctrine to be committed to writing — so that it would not perish through forgetfulness, decay through error, or be corrupted by the presumption of men. Since it is therefore clear that God has always employed the help of His word toward all those He was pleased at any time to instruct fruitfully — because He foresaw that His image impressed upon the beautiful form of the world was not sufficiently effective — it follows that we must travel this direct path if we truly desire to arrive at the genuine sight of God. We must, I say, come to His word, where God is well and vividly set out in His works, when those works are weighed not by the distortion of our own judgment but according to the rule of eternal truth. If we depart from that word — as I just said — however fast we run, we will never reach the goal, for we will be running off course. We must think of it this way: the brightness of the face of God, which the apostle says is unapproachable, is to us like a maze from which we cannot find our way out unless we are guided through it by the thread of the word. It is therefore far better to limp along in this path than to sprint down any other. And therefore David, when he teaches that superstitions must be removed from the world so that pure religion may flourish, repeatedly brings in God reigning — by which word he means not the raw power God possesses but the teaching by which God establishes His rightful governance. For errors can never be rooted out of human hearts until the true knowledge of God is planted there.

Therefore the same psalmist, after declaring that the heavens tell the glory of God, that the firmament shows forth the works of His hands, and that the orderly succession of day and night proclaims His majesty, then goes on to speak of His word. 'The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple: the precepts of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes.' For although he also includes the other uses of the law, his general meaning is that, since God calls all nations to Himself in vain through the contemplation of heaven and earth, Scripture is therefore the special school of God's children. Psalm 29 carries the same meaning: after the psalmist has proclaimed God's terrible voice — which in thunder, wind, rain, whirlwinds, and storms shakes the earth, makes mountains tremble, and breaks the cedar trees — he finally goes on to say that God's praises are sung in the sanctuary, because unbelievers are deaf to all God's voices resounding in the air. Similarly in another psalm, after describing the terrifying waves of the sea, he concludes: 'Your testimonies are completely reliable; holiness adorns Your house forever.' From the same understanding came what Christ said to the Samaritan woman: that her people and the rest did not know what they worshipped, while only the Jews worshipped the true God. For since the human mind by its own weakness can in no way reach God unless helped and lifted up by His holy word, it necessarily followed that all people except the Jews wandered in vanity and error, because they sought God without His word.