Calvin's Institutes

Section: 1.5.1-3

1. The clarity of God’s self-disclosure strips us of every excuse

The final goal of the blessed life, moreover, rests in the knowledge of God [cf. John 17:3].’ Lest anyone, then, be excluded from access to happiness, he not only sowed in men’s minds that seed of religion of which we have spoken but revealed himself and daily discloses himself in the whole workmanship of the universe. As a consequence, men cannot open their eyes without being compelled to see him. Indeed, his essence is incomprehensible; hence, his divineness far escapes all human perception. But upon his individual works he has engraved unmistakable marks of his glory, so clear and so prominent that even unlettered and stupid folk cannot plead the excuse of ignorance. Therefore the prophet very aptly exclaims that he is “clad with light as with a garment” [Ps. 104:2 p.]. It is as if he said: Thereafter the Lord began to show himself in the visible splendor of his apparel, ever since in the creation of the universe he brought forth those insignia whereby he shows his glory to us, whenever and wherever we cast our gaze. Likewise, the same prophet skillfully compares the heavens, as they are stretched out, to his royal tent and says that he has laid the beams of his chambers on the waters, has made the clouds his chariot, rides on the wings of the wind, and that the winds and lightning bolts are his swift messengers. [Ps. 104:2-4.] And since the glory of his power and wisdom shine more brightly above, heaven is often called his palace [Ps. 11:4]. Yet, in the first place, wherever you cast your eyes, there is no spot in the universe wherein you cannot discern at least some sparks of his glory. You cannot in one glance survey this most vast and beautiful system of the universe, in its wide expanse, without being completely overwhelmed by the boundless force of its brightness. The reason why the author of The Letter to the Hebrews elegantly calls the universe the appearance of things invisible [Heb. 11:3] is that this skillful ordering of the universe is for us a sort of mirror in which we can contemplate God, who is otherwise invisible. The reason why the prophet attributes to the heavenly creatures a language known to every nation [Ps. 19:2 ff.] is that therein lies an attestation of divinity so apparent that it ought not to escape the gaze of even the most stupid tribe. The apostle declares this more clearly: “What men need to know concerning God has been disclosed to them, … for one and all gaze upon his invisible nature, known from the creation of the world, even unto his eternal power and divinity” [Rom. i:ig-2op.].

2. The divine wisdom displayed for all to see

There are innumerable evidences both in heaven and on earth that declare his wonderful wisdom; not only those more recondite matters for the closer observation of which astronomy, medicine, and all natural science are intended, but also those which thrust themselves upon the sight of even the most untutored and ignorant persons, so that they cannot open their eyes without being compelled to witness them.5 Indeed, men who have either quaffed or even tasted the liberal arts penetrate with their aid far more deeply into the secrets of the divine wisdom. Yet ignorance of them prevents no one from seeing more than enough of God’s workmanship in his creation to lead him to break forth in admiration of the Artificer. To be sure, there is need of art and of more exacting toil in order to investigate the motion of the stars, to determine their assigned stations, to measure their intervals, to note their properties. As God’s providence shows itself more explicitly when one observes these, so the mind must rise to a somewhat higher level to look upon his glory. Even the common folk and the most untutored, who have been taught only by the aid of the eyes, cannot be unaware of the excellence of divine art, for it reveals itself in this innumerable and yet distinct and well-ordered variety of the heavenly host. It is, accordingly, clear that there is no one to whom the Lord does not abundantly show his wisdom. Likewise, in regard to the structure of the human body one must have the greatest keenness in order to weigh, with Galen’s skill, its articulation, symmetry, beauty, and use. But yet, as all acknowledge, the human body shows itself to be a composition so ingenious that its Artificer is rightly judged a wonder-worker.

3. Man as the loftiest proof of divine wisdom

Certain philosophers, accordingly, long ago not ineptly called man a microcosm because he is a rare example of God’s power, goodness, and wisdom, and contains within himself enough miracles to occupy our minds, if only we are not irked at paying attention to them. Paul, having stated that the blind can find God by feeling after him, immediately adds that he ought not to be sought afar off [Acts i7:27]. For each one undoubtedly feels within the heavenly grace that quickens him. Indeed, if there is no need to go outside ourselves to comprehend God, what pardon will the indolence of that man deserve who is loath to descend within himself11 to find God? For the same reason, David, when he has briefly praised the admirable name and glory of God, which shine everywhere, immediately exclaims: “What is man that thou art mindful of him?” [Ps. 8:4]. Likewise, “Out of the mouths of babes and sucklings thou hast established strength.” [Ps. 8:2.] Indeed, he not only declares that a clear mirror of God’s works is in humankind, but that infants, while they nurse at their mothers’ breasts, have tongues so eloquent to preach his glory that there is no need at all of other orators. Consequently, also, he does not hesitate to bring their infant speech into the debate, as if they were thoroughly instructed, to refute the madness of those who might desire to extinguish God’s name in favor of their own devilish pride. Consequently, too, there comes in that which Paul quotes from Aratus, that we are God’s offspring [Acts 17:28], because by adorning us with such great excellence he testifies that he is our Father. In the same way the secular poets, out of a common feeling and, as it were, at the dictation of experience, called him “the Father of men.” Indeed, no one gives himself freely and willingly to God’s service unless, having tasted his fatherly love, he is drawn to love and worship him in return.