Institutes of the Christian Religion (Vol. 1 of 2). Jean Calvin
This knowledge is eminently useful, not only to contradict the monstrous fables formerly received in Egypt and other countries, but also to give us clearer views of the eternity of God, and to fill us with greater admiration of it. Nor ought we to be moved with that profane sneer, that it is marvellous that God did not form the design of creating heaven and earth at an earlier period, but suffered an immeasurable duration to pass away unemployed, since he could have made them many thousands of ages before; whereas the continuance of the world, now advancing to its last end, has not yet reached six thousand years. For the reason why God deferred it so long, it would be neither lawful nor expedient to inquire; because, if the human mind strive to penetrate it, it will fail a hundred times in the attempt; nor, indeed, could there be any utility in the knowledge of that which God himself, in order to prove the modesty of our faith, has purposely concealed. Great shrewdness was discovered by a certain pious old man, who, when some scoffer ludicrously inquired what God had been doing before the creation of the world, replied that he had been making hell for over curious men. This admonition, no less grave than severe, should repress the wantonness which stimulates many, and impels them to perverse and injurious speculations. Lastly, let us remember that God, who is invisible, and whose wisdom, power, and justice, are incomprehensible, has placed before us the history of Moses, as a mirror which exhibits his lively image. For as eyes, either dim through age, or dull through any disease, see nothing distinctly without the assistance of spectacles, so, in our inquiries after God, such is our imbecility, without the guidance of the Scripture we immediately lose our way. But those who indulge their presumption, since they are now admonished in vain, will perceive too late, by their horrible destruction, how much better it would have been to look up to the secret counsels of God with reverential awe, than to disgorge their blasphemies to darken the heaven. Augustine justly complains, that it is an offence against God, to inquire for any cause of things, higher than his will. He elsewhere prudently cautions us, that it is as absurd to dispute concerning an infinite duration of time, as concerning an infinite extent of place. However extensive the circuit of the heavens, yet certainly it has some dimensions. Now, if any one should expostulate with God, that the vacuity of space is a hundred times larger, would not such arrogance be detested by all pious persons? The same madness is chargeable on those who censure the inaction of God, for not having, according to their wishes, created the world innumerable ages before. To gratify their inordinate curiosity, they desire to pass beyond the limits of the world; as though, in the very ample circumference of heaven and earth, we were not surrounded by numerous objects capable of absorbing all our senses in their inestimable splendour; as though, in the course of six thousand years, God had not given us lessons sufficient to exercise our minds in assiduous meditation on them. Then let us cheerfully remain within these barriers with which God has been pleased to circumscribe us, and as it were to confine our minds, that they might not be wandering in the boundless regions of uncertain conjecture.
II. To the same purpose is the narration of Moses, that the work of God was completed, not in one moment, but in six days. For by this circumstance also we are called away from all false deities to the only true God, who distributed his work into six days, that it might not be tedious to us to occupy the whole of life in the consideration of it. For though, whithersoever we turn our eyes, they are constrained to behold the works of God, yet we see how transient our attention is, and, if we are touched with any pious reflections, how soon they leave us again. Here, also, human reason murmurs, as though such progressive works were inconsistent with the power of Deity; till, subdued to the obedience of faith, it learns to observe that rest, to which the sanctification of the seventh day invites us. Now, in the order of those things, we must diligently consider the paternal love of God towards the human race, in not creating Adam before he had enriched the earth with an abundant supply of every thing conducive to his happiness. For had he placed him in the earth while it remained barren and vacant, had he given him life before there was any light, he would have appeared not very attentive to his benefit. Now, when he has regulated the motions of the sun and the stars for the service of man, replenished the earth, the air, and the waters, with living creatures, and caused the earth to produce an abundance of all kinds of fruits sufficient for sustenance, he acts the part of a provident and sedulous father of a family, and displays his wonderful goodness towards us. If the reader will more attentively consider with himself these things, which I only hint at as I proceed, he will be convinced that Moses was an authentic witness and herald of the one God, the Creator of the world. I pass over what I have already stated, that he not only speaks of the mere essence of God, but also exhibits to us his eternal Wisdom and his Spirit, in order that we may not dream of any other God except him who will be known in that express image.
III. But before I begin to enlarge on the nature of man, something must be said concerning angels. Because, though Moses, in the history of the creation, accommodating himself to the ignorance of the common people, mentions no other works of God than such as are visible to our eyes, yet, when he afterwards introduces angels as ministers of God, we may easily conclude, that he is their Creator, whom they obey, and in whose service they are employed. Though Moses, therefore, speaking in a popular manner, does not, in the beginning of his writings, immediately enumerate the angels among the creatures of God, yet nothing forbids our here making a plain and explicit statement of those things which the Scripture teaches in other places; because, if we desire to know God from his works, such an excellent and noble specimen should by no means be omitted. Besides, this point of doctrine is very necessary for the confutation of many errors. The excellence of the angelic nature has so dazzled the minds of many, that they have supposed them to be injured, if they were treated as mere creatures, subject to the government of one God. Hence they were falsely pretended to possess a kind of divinity. Manichæus has also arisen, with the sect which he founded, who imagined to himself two original principles, God and the devil; and attributed to God the origin of all good things, but referred evil natures to the production of the devil. If our minds were bewildered in this wild and incoherent system, we should not leave God in full possession of his glory in the creation of the world. For, since nothing is more peculiar to God than eternity and self-existence, does not the ascription of this to the devil dignify him with a title of Divinity? Now, where is the omnipotence of God, if such an empire be conceded to the devil, as that he can execute whatever he pleases, notwithstanding the aversion of the Divine will, or opposition of the Divine power? But the only foundation of the system of Manichæus, that it is unlawful to ascribe to a good God the creation of any evil thing, in no respect affects the orthodox faith, which admits not that any thing in the universe is evil in its nature; since neither the depravity and wickedness of men and devils, nor the sins which proceed from that source, are from mere nature, but from a corruption of nature; nor from the beginning has any thing existed, in which God has not given a specimen both of his wisdom and of his justice. To oppose these perverse notions, it is necessary to raise our minds higher than our eyes can reach. And it is very probable that it was with this design, when, in the Nicene creed, God is called the Creator of all things, that particular mention is made of things invisible. Yet it shall be my study to observe the limit which the rule of piety prescribes, lest, by indulging an unprofitable degree of speculation, I should lead the reader astray from the simplicity of the faith. And certainly, since the Spirit invariably teaches us in a profitable manner, but, with regard to things of little importance to edification, either is wholly silent, or but lightly and cursorily touches on them, – it is also our duty cheerfully to remain in ignorance of what it is not for our advantage to know.
IV. Since angels are ministers of God appointed to execute his commands,291 that they are also his creatures, ought to be admitted without controversy. And does it not betray obstinacy rather than diligence, to raise any contention concerning the time or the order in which they were created? Moses narrates, that “the heavens and the earth were finished, and all the host of them:”292 to what purpose is it anxiously to inquire, on what day, besides the stars and the planets, the other more concealed hosts of heaven began to exist? Not to be too prolix, let us remember on this point (as on the whole doctrine of religion) to observe one rule of modesty and sobriety; which is, not to speak, or think, or even desire to know, concerning obscure subjects, any thing beyond the information given us in the Divine word. Another rule to be followed is, in reading the Scripture, continually to direct our attention to investigate and meditate upon things conducive to edification; not to indulge curiosity
Psalm ciii. 20.
Gen. ii. 1.