Institutes of the Christian Religion (Vol. 1 of 2)

VIII. Here we are interrupted by some clamorous objectors, who, since they cannot openly rob him of his divinity, secretly steal from him his eternity. For they say, that the Word only began to exist, when God opened his sacred mouth in the creation of the world. But they are too inconsiderate in imagining something new in the substance of God. For, as those names of God, which relate to his external works, began to be ascribed to him after the existence of those works, as when he is called the Creator of heaven and earth, so piety neither acknowledges nor admits any name, signifying that God has found any thing new to happen to himself. For, could any thing, from any quarter, effect a change in him, it would contradict the assertion of James, that “every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness or shadow of turning.”196 Nothing, then, is more intolerable, than to suppose a beginning of that Word, which was always God, and afterwards the Creator of the world. But they argue, in their own apprehension most acutely, that Moses, by representing God as having then spoken for the first time, implies also, that there was no Word in him before; than which nothing is more absurd. For it is not to be concluded, because any thing begins to be manifested at a certain time, that it had no prior existence. I form a very different conclusion; that, since, in the very instant when God said, “Let there be light,”197 the power of the Word was clearly manifested, the Word must have existed long before. But if any one inquires, how long, he will find no beginning. For he limits no certain period of time, when he himself says, “O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was.”198 Nor is this omitted by John; for, before he descends to the creation of the world, he declares that the Word “was in the beginning with God.”199 We therefore conclude again, that the Word, conceived of God before time began, perpetually remained with him, which proves his eternity, his true essence, and his divinity.

IX. Though I advert not yet to the person of the Mediator, but defer it to that part of the work which will relate to redemption, yet, since it ought, without controversy, to be believed by all, that Christ is the very same Word clothed in flesh, any testimonies which assert the Deity of Christ, will be very properly introduced here. When it is said, in the forty-fifth Psalm, “Thy throne, O God, is for ever and ever,” the Jews endeavour to evade its force, by pleading that the name Elohim is applicable also to angels, and to men of dignity and power. But there cannot be found in the Scripture a similar passage, which erects an eternal throne for a creature; for he is not merely called God, but is also declared to possess an eternal dominion. Besides, this title is never given to a creature, without some addition, as when it is said that Moses should be “a god to Pharaoh.”200 Some read it in the genitive case, “Thy throne is of God,” which is extremely insipid. I confess, indeed, that what is eminently and singularly excellent, is frequently called Divine; but it sufficiently appears from the context, that such a meaning would be uncouth and forced, and totally inapplicable here. But, if their perverseness refuse to yield this point, there certainly is no obscurity in Isaiah, where he introduces Christ as God, and as crowned with supreme power, which is the prerogative of God alone. “His name,” says he, “shall be called the Mighty God, the Father of eternity,” &c.201 Here also the Jews object, and invert the reading of the passage in this manner: “This is the name by which the mighty God, the Father of eternity, shall call him,” &c.; so that they would leave the Son only the title of Prince of peace. But to what purpose would so many epithets be accumulated in this passage on God the Father, when the design of the prophet is to distinguish Christ by such eminent characters as may establish our faith in him? Wherefore, there can be no doubt that he is there denominated the Mighty God, just as, a little before, he is called Immanuel. But nothing can be required plainer than a passage in Jeremiah, that this should be the name whereby the Branch of David shall be called “Jehovah our righteousness.”202 For since the Jews themselves teach, that all other names of God are mere epithets, but that this alone, which they call ineffable, is a proper name expressive of his Essence, we conclude, that the Son is the one eternal God, who declares, in another place, that he “will not give his glory to another.”203 This also they endeavour to evade, because Moses imposed this name on an altar which he built, and Ezekiel on the city of the new Jerusalem. But who does not perceive, that the altar was erected as a monument of Moses having been exalted by God, and that Jerusalem is honoured with the name of God, only as a testimony of the Divine presence? For thus speaks the prophet: “The name of the city shall be, Jehovah is there.”204 But Moses expresses himself thus: He “built an altar, and called the name of it Jehovah-nissi,” (my exaltation.)205 But there is more contention about another passage of Jeremiah, where the same title is given to Jerusalem in these words: “This is the name wherewith she shall be called, Jehovah our righteousness.”206 But this testimony is so far from opposing the truth which we are defending, that it rather confirms it. For, having before testified that Christ is the true Jehovah, from whom righteousness proceeds, he now pronounces that the church will have such a clear apprehension of it, as to be able to glory in the same name. In the former place, then, is shown the original cause of righteousness, in the latter the effect.

X. Now, if these things do not satisfy the Jews, I see not by what cavils they can evade the accounts of Jehovah having so frequently appeared in the character of an angel. An angel is said to have appeared to the holy fathers. He claims for himself the name of the eternal God. If it be objected, that this is spoken with regard to the character which he sustains, this by no means removes the difficulty. For a servant would never rob God of his honour, by permitting sacrifice to be offered to himself. But the angel, refusing to eat bread, commands a sacrifice to be offered to Jehovah. He afterwards demonstrates that he is really Jehovah himself. Therefore Manoah and his wife conclude, from this evidence, that they have seen, not a mere angel, but God himself. Hence he says, “We shall surely die, because we have seen God.” When his wife replies, “If the Lord were pleased to kill us, he would not have received” a sacrifice “at our hands,”207 she clearly acknowledges him to be God, who before is called an angel. Moreover, the reply of the angel himself removes every doubt: “Why askest thou after my name, seeing it is wonderful?” So much the more detestable is the impiety of Servetus, in asserting that God never appeared to Abraham and the other patriarchs, but that they worshipped an angel in his stead. But the orthodox doctors of the church have truly and wisely understood and taught, that the same chief angel was the Word of God, who even then began to perform some services introductory to his execution of the office of Mediator. For though he was not yet incarnate, he descended, as it were, in a mediatorial capacity, that he might approach the faithful with greater familiarity. His familiar intercourse with men gave him the name of an angel; yet he still retained what properly belonged to him, and continued the ineffably glorious God. The same truth is attested by Hosea, who, after relating the wrestling of Jacob with an angel, says, “The Lord (Jehovah) God of hosts; Jehovah is his memorial.”208 Servetus again cavils, that God employed the person of an angel; as though the prophet did not confirm what had been delivered by Moses, – “Wherefore is it that thou dost ask after my name?” And the confession of the holy patriarch, when he says, “I have seen God face to face,”209 sufficiently declares, that he was not a created angel, but one in whom resided the fulness of Deity. Hence, also, the representation of Paul, that Christ was the conductor of the people in the wilderness; because, though the time of his humiliation was not yet arrived, the eternal Word then exhibited a type of the office to which he was appointed. Now, if the second chapter of Zechariah be strictly and coolly examined, the angel who sends another angel is immediately pronounced the God of hosts, and supreme power is ascribed to him. I omit testimonies innumerable on which our faith safely rests, although they have little influence on the Jews. For when it is said in Isaiah, “Lo, this is our God; we have waited for him, and he will save us; this is Jehovah;”210 all who have eyes may perceive that this is God, who arises for the salvation of his people. And the emphatical repetition of these pointed expressions forbids an application of this passage to any other than to Christ. But still more plain and decisive is a passage of Malachi, where he prophesies, that “the Lord, who was then sought, should come into his temple.”211 The temple was exclusively consecrated to the one Most High God; yet the prophet claims it as belonging to Christ. Whence it follows, that he is the same God that was always worshipped among the Jews.

XI. The New Testament abounds with innumerable testimonies. We must, therefore, endeavour briefly to select a few, rather than to collect them all. Though the Apostles spake of him after he had appeared in flesh as the Mediator, yet all that I shall adduce will be adapted to prove his eternal Deity. In the first place, it is worthy of particular observation, that the apostle represents those things which were predicted concerning the eternal God, as either already exhibited in Christ, or to be accomplished in him at some future period. The prediction of Isaiah, that the Lord of Hosts would be “for a stone of stumbling, and for a rock of offence to both the houses of Israel,”212 Paul asserts to have been fulfilled in Christ.213 Therefore he declares, that Christ is the Lord of Hosts. There is a similar instance in another place: “We shall all stand,” says he, “before the judgment-seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.”214 Since God, in Isaiah,215 declares this concerning himself, and Christ actually exhibits it in his own person, it follows, that he is that very God, whose glory cannot be transferred to another. The apostle's quotation from the Psalms also, in his Epistle to the Ephesians, is evidently applicable to none but God: “When he ascended up on high, he led captivity captive:”216 understanding that ascension to have been prefigured by the exertions of the Divine power in the signal victories of David over the heathen nations, he signifies, that the text was more fully accomplished in Christ. Thus John attests that it was the glory of the Son which was revealed in a vision to Isaiah; whereas the prophet himself records that he saw the majesty of God.217 And those praises which the Apostle, in the Epistle to the Hebrews, ascribes to the Son, beyond all doubt most evidently belong to God: “Thou, Lord, in the beginning, hast laid the foundation of the earth; and the heavens are the works of thine hands,” &c. Again, “Let all the angels of God worship him.”218 Nor is it any misapplication of them, when he refers them to Christ; since all that is predicted in those Psalms has been accomplished only by him. For it was He who arose and had mercy upon Zion; it was He who claimed as his own the dominion over all nations and islands. And why should John, after having affirmed, at the commencement of his Gospel,219 that the Word was always God, have hesitated to attribute to Christ the majesty of God? And why should Paul have been afraid to place Christ on the tribunal of God,220 after having so publicly preached his Divinity, when he called him “God blessed for ever?”221 And, to show how consistent he is with himself on this subject, he says, also, that “God was manifest in the flesh.”222 If he is “God blessed for ever,” he is the same to whom this apostle, in another place, affirms all glory and honour to be due. And he conceals not, but openly proclaims, that, “being in the form of God,” he “thought it not robbery to be equal with God, but made himself of no reputation.”223 And, lest the impious might object, that he is a sort of artificial God, John goes further, and affirms, that “This is the true God, and eternal life;”224 although we ought to be fully satisfied by his being called God, especially by a witness who expressly avers that there are no more gods than one; I mean Paul, who says, “though there be that are called gods, whether in heaven or in earth; to us there is but one God, of whom are all things.”225 When we hear, from the same mouth, that “God was manifested in the flesh,” that “God hath purchased the Church with his own blood,” – why do we imagine a second God, whom he by no means acknowledges? And there is no doubt that all the pious were of the same opinion. Thomas, likewise, by publicly confessing him to be “his Lord and God,” declares him to be the same true God whom he had always worshipped.226

XII. If we judge of his Divinity from the works which the Scriptures attribute to him, it will thence appear with increasing evidence. For when he said, that he had, from the beginning, continually coöperated with the Father, the Jews, stupid as they were about his other declarations, yet perceived, that he assumed to himself Divine power; and, therefore, as John informs us, they “sought the more to kill him; because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.”227 How great, then, must be our stupidity, if we perceive not this passage to be a plain assertion of his Divinity! To preside over the world by his almighty providence, and to govern all things by the rod of his own power, (which the Apostle attributes to him,)228 belongs exclusively to the Creator. And he participates with the Father, not only in the government of the world, but also in all other offices, which cannot be communicated to creatures. The Lord proclaims, by the prophet, “I, even I, am he that blotteth out thy transgressions, for mine own sake.”229 According to this declaration, when the Jews thought that Christ committed an injury against God, by undertaking to forgive sins,230 he not only asserted in express terms, that this power belonged to him, but proved it by a miracle. We see, therefore, that he hath not the ministry, but the power of remission of sins, which the Lord declares shall never be transferred from himself to another. Is it not the prerogative of God alone to examine and penetrate the secret thoughts of the heart? Yet Christ possessed that power; which is a proof of his Divinity.

XIII. But with what perspicuity of evidence does it appear in his miracles! Though I grant that the Prophets and Apostles performed miracles similar and equal to his, yet there is a considerable difference in this respect, that they, in their ministry, dispensed the favours of God, whereas his miracles were performed by his exertions of his own power. He sometimes, indeed, used prayer, that he might glorify the Father; but, in most instances, we perceive the manifest displays of his own power. And how should not he be the true author of miracles, who, by his own authority, committed the dispensation of them to others? For the Evangelists relate, that he gave his Apostles power to raise the dead, to heal the leprous, to cast out devils, &c.231 And they performed that ministry in such a manner, as plainly to discover, that the power proceeded solely from Christ. “In the name of Jesus Christ,” says Peter, “arise and walk.”232 It is no wonder, therefore, that Christ should bring forward his miracles,233 to convince the incredulity of the Jews, since, being performed by his own power, they afforded most ample evidence of his Divinity. Besides, if out of God there be no salvation, no righteousness, no life, but Christ contains all these things in himself, it certainly demonstrates him to be God. Let it not be objected, that life and salvation are infused into him by God; for he is not said to have received salvation, but to be himself salvation. And if no one be good but God alone,234 how can he be a mere man who is, I will not say good and righteous, but goodness and righteousness itself? Even from the beginning of the creation, according to the testimony of an Evangelist, “in him was life; and the life” then existed as “the light of men.” Supported by such proofs, therefore, we venture to repose our faith and hope on him; whereas we know that it is impious and sacrilegious for any man to place his confidence in creatures. He says, “Ye believe in God, believe also in me.”235 And in this sense Paul interprets two passages of Isaiah – “Whosoever believeth on him shall not be ashamed.” Again, “There shall be a root of Jesse, that shall rise to reign over the Gentiles; in him shall the Gentiles trust.”236 And why should we search for more testimonies from Scripture, when this declaration occurs so frequently, “He that believeth on me hath everlasting life”?237 The invocation, arising from faith, is also directed to him; which, nevertheless, peculiarly belongs, if any thing peculiarly belongs, to the Divine majesty. For a prophet says, “Whosoever shall call on the name of the Lord (Jehovah) shall be delivered.”238 And Solomon, “The name of the Lord is a strong tower: the righteous runneth into it, and is safe.”239 But the name of Christ is invoked for salvation: it follows, therefore, that he is Jehovah. Moreover, we have an example of such invocation in Stephen, when he says, “Lord Jesus, receive my spirit.”240 And afterwards in the whole Church, as Ananias testifies in the same book: “Lord, I have heard by many of this man, how much evil he hath done to thy saints – that call on thy name.”241 And to make it more clearly understood, that “all the fulness of the Godhead dwelleth bodily in Christ,” the Apostle confesses that he had introduced among the Corinthians no other doctrine than the knowledge of him, and that this had been the only subject of his preaching.242 What a remarkable and important consideration is it, that the name of the Son only is preached to us, whereas God commands us to glory in the knowledge of himself alone!243 Who can dare to assert that he is a mere creature, the knowledge of whom is our only glory? It must also be remarked, that the salutations prefixed to the epistles of Paul implore the same blessings from the Son as from the Father; whence we learn, not only that those things, which our heavenly Father bestows, are obtained for us by his intercession, but that the Son, by a communion of power, is himself the author of them. This practical knowledge is unquestionably more certain and solid than any idle speculation. For then the pious mind has the nearest view of the Divine presence, and almost touches it, when it experiences itself to be quickened, illuminated, saved, justified, and sanctified.

XIV. Wherefore the proof of the Deity of the Spirit must be derived principally from the same sources. There is no obscurity in the testimony of Moses, in the history of the creation, that the Spirit of God was expanded on the abyss or chaos;244 for it signifies, not only that the beautiful state of the world which we now behold owes its preservation to the power of the Spirit, but that, previously to its being thus adorned, the Spirit was engaged in brooding over the confused mass. The declaration of Isaiah bids defiance to all cavils: “And now the Lord God, and his Spirit, hath sent me.”245 For the Holy Spirit is united in the exercise of supreme power in the mission of Prophets, which is a proof of his Divine majesty. But the best confirmation, as I have remarked, we shall derive from familiar experience. For what the Scriptures ascribe to him, and what we ourselves learn by the certain experience of piety, is not at all applicable to any creature. For it is he who, being universally diffused, sustains and animates all things in heaven and in earth. And this very thing excludes him from the number of creatures, that he is circumscribed by no limits, but transfuses through all his own vigorous influence, to inspire them with being, life, and motion: this is clearly a work of Deity. Again, if regeneration to an incorruptible life be more important and excellent than any present life, what must we think of him from whose power it proceeds? But the Scripture teaches, in various places, that he is the author of regeneration by a power not derived, but properly his own; and not of regeneration only, but likewise of the future immortality. Finally, to him, as well as to the Son, are applied all those offices which are peculiar to Deity. For he “searcheth even the deep things of God,”246 who admits no creature to a share in his councils. He bestows wisdom and the faculty of speech;247 whereas the Lord declares to Moses, that this can only be done by himself.248 So through him we attain to a participation of God, to feel his vivifying energy upon us. Our justification is his work. From him proceed power, sanctification, truth, grace, and every other blessing we can conceive; since there is but one Spirit, from whom every kind of gifts descends. For this passage of Paul is worthy of particular attention: “There are diversities of gifts, and there are differences of administrations, but the same Spirit;”249 because it represents him, not only as the principle and source of them, but also as the author; which is yet more clearly expressed a little after in these words: “All these worketh that only and the self-same Spirit, dividing to every man severally as he will.” For if he were not a subsistence in the Deity, judgment and voluntary determination would never be ascribed to him. Paul, therefore, very clearly attributes to the Spirit Divine power, and thereby demonstrates him to be an hypostasis or subsistence in God.

XV. Nor does the Scripture, when it speaks of him, refrain from giving him the appellation of God. For Paul concludes that we are the temple of God, because his Spirit dwelleth in us.250 This must not be passed over without particular notice; for the frequent promises of God, that he will choose us for a temple for himself, receive no other accomplishment, than by the inhabitation of his Spirit in us. Certainly, as Augustine excellently observes, “If we were commanded to erect to the Spirit a temple of wood and stone, forasmuch as God is the sole object of worship, it would be a clear proof of his Divinity; how much clearer, then, is the proof, now that we are commanded, not to erect one, but to be ourselves his temples!” And the Apostle calls us sometimes the temple of God, and sometimes the temple of the Holy Spirit, both in the same signification. Peter, reprehending Ananias for having “lied to the Holy Ghost,” told him that he had “not lied unto men, but unto God.”251 And where Isaiah252 introduces the Lord of hosts as the speaker, Paul253 informs us that it is the Holy Spirit who speaks. Indeed, while the Prophets invariably declare, that the words which they utter are those of the Lord of hosts, Christ and the Apostles refer them to the Holy Spirit; whence it follows, that he is the true Jehovah, who is the primary author of the prophecies. Again, God complains that his anger was provoked by the perverseness of the people; Isaiah, in reference to the same conduct, says, that “they vexed his Holy Spirit.”254 Lastly, if blasphemy against the Spirit be not forgiven, either in this world or in that which is to come,255 whilst a man may obtain pardon who has been guilty of blasphemy against the Son, this is an open declaration of his Divine majesty, to defame or degrade which is an inexpiable crime. I intentionally pass over many testimonies which were used by the fathers. To them there appeared much plausibility in citing this passage from David, “By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth;”256 to prove that the creation of the world was the work of the Holy Spirit, as well as of the Son. But since a repetition of the same thing twice is common in the Psalms, and in Isaiah “the spirit of his mouth” means the same as “his word,” this is but a weak argument. Therefore I have determined to confine myself to a sober statement of those evidences on which pious minds may satisfactorily rest.

XVI. As God afforded a clearer manifestation of himself at the advent of Christ, the three Persons also then became better known. Among many testimonies, let us be satisfied with this one: Paul connects together these three, Lord, Faith, and Baptism,257 in such a manner as to reason from one to another. Since there is but one faith, hence he proves that there is but one Lord; since there is but one baptism, he shows that there is also but one faith. Therefore, if we are initiated by baptism into the faith and religion of one God, we must necessarily suppose him to be the true God, into whose name we are baptized. Nor can it be doubted but that in this solemn commission, “Baptize them in the name of the Father, and of the Son, and of the Holy Ghost,” Christ intended to testify, that the perfect light of faith was now exhibited. For this is equivalent to being baptized into the name of the one God, who hath clearly manifested himself in the Father, Son, and Spirit; whence it evidently appears, that in the Divine Essence there exist three Persons, in whom is known the one God. And truly, since faith ought not to be looking about hither and thither, or to be wandering through the varieties of inconstancy, but to direct its views towards the one God, to be fixed on him, and to adhere to him, – it may easily be proved from these premises, that, if there be various kinds of faith, there must also be a plurality of gods. Baptism, being a sacrament of faith, confirms to us the unity of God, because it is but one. Hence, also, we conclude, that it is not lawful to be baptized, except into the name of the one God; because we embrace the faith of him, into whose name we are baptized. What, then, was intended by Christ, when he commanded baptism to be administered in the name of the Father, and of the Son, and of the Holy Spirit, but that one faith ought to be exercised in the Father, Son, and Spirit? and what is that but a clear testimony, that the Father, the Son, and the Holy Spirit, are the one God? Therefore, since it is an undeniable truth, that there is one God, and only one, we conclude the Word and Spirit to be no other than the very Essence of the Deity. The greatest degree of folly was betrayed by the Arians, who confessed the Divinity of the Son, but denied him to possess the substance of God. Nor were the Macedonians free from a similar delusion, who would explain the term “Spirit” to mean only the gifts of grace conferred upon man. For as wisdom, understanding, prudence, fortitude, and the fear of the Lord, proceed from him, so he alone is the Spirit of wisdom, prudence, fortitude, and piety. Nor is he himself divided according to the distribution of his graces; but, as the Apostle declares, how variously soever they are divided, he always remains one and the same.258