Once again, Mr. Calvin impresses us with his perspective on God. If there is a clear emphasis on justification by faith alone with Martin Luther and The Prayer Book with Cranmer, there is a governing concept of God’s sovereignty and majesty with Calvin. These are questions of emphasis. Calvin will attempt to hold this view throughout; all he can see, by comparison, is man’s abiding foolishness and depravity. In light of that, he with Luther and Cranmer, profoundly advocate the Gospel of free grace and free redemption. It is to be remembered that Calvin and Luther were primarily exegetes; it is to be remembered that both influenced English thought, especially Calvin, Bullinger, Bucer and Vermigli; nowadays, they are theological schoolboys in a sandbox (Is.3.12). Thank God for the real Masters of Theology.
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Book One
Chapter 5.
THE KNOWLEDGE OF GOD CONSPICUOUS IN THE CREATION, AND CONTINUAL GOVERNMENT OF THE WORLD.
Sections.
1. The invisible and incomprehensible essence of God, to a certain extent, made visible in his works.
(God manifested in his created works, 1-10)
Section 1.The clarity of God's self-disclosure strips us of every excuse.
Since the perfection of blessedness consists in the knowledge of God (cf. John 17:3), he has been pleased, in order that none might be excluded from the means of obtaining felicity, not only to deposit in our minds that seed of religion of which we have already spoken, but so to manifest his perfections in the whole structure of the universe, and daily place himself in our view, that we cannot open our eyes without being compelled to behold him. His essence, indeed, is incomprehensible, utterly transcending all human thought; but on each of his works his glory is engraven in characters so bright, so distinct, and so illustrious, that none, however dull and illiterate, can plead ignorance as their excuse. Hence, with perfect truth, the Psalmist exclaims, "He covereth himself with light as with a garment," (Psalm 104: 2;) as if he had said, that God for the first time was arrayed in visible attire when, in the creation of the world, he displayed those glorious banners, on which, to whatever side we turn, we behold his perfections visibly portrayed. In the same place, the Psalmist aptly compares the expanded heavens to his royal tent, and says, "He layeth the beams of his chambers in the waters, maketh the clouds his chariot, and walketh upon the wings of the wind," sending forth the winds and lightnings as his swift messengers (Ps.104: 2-4). And because the glory of his power and wisdom is more refulgent in the firmament, it is frequently designated as his palace (Ps. 11:4). And, first, wherever you turn your eyes, there is no portion of the world, however minute, that does not exhibit at least some sparks of beauty; while it is impossible to contemplate the vast and beautiful fabric as it extends around, without being overwhelmed by the immense weight of glory. Hence, the author of the Epistle to the Hebrews elegantly describes the visible worlds as images of the invisible, (Heb. 11: 3,) the elegant structure of the world serving us as a kind of mirror, in which we may behold God, though otherwise invisible. For the same reason, the Psalmist attributes language to celestial objects, a language which all nations understand, (Psalm 19: 1,) the manifestation of the Godhead being too clear to escape the notice of any people, however obtuse. The apostle Paul, stating this still more clearly, says, "That which may be known of God is manifest in them, for God has showed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead," (Rom. 1: 20.)
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