John Calvin - Institutes of the Christian Religion

II. But such cavillers are completely refuted even by one word of the Apostle. He testifies that the church is “built upon the foundation of the apostles and prophets.”123 If the doctrine of the prophets and apostles be the foundation of the Church, it must have been certain, antecedently to the existence of the Church. Nor is there any foundation for this cavil, that though the Church derive its origin from the Scriptures, yet it remains doubtful what writings are to be ascribed to the prophets and apostles, unless it be determined by the Church. For if the Christian Church has been from the beginning founded on the writings of the prophets and the preaching of the apostles, wherever that doctrine is found, the approbation of it has certainly preceded the formation of the Church; since without it the Church itself had never existed. It is a very false notion, therefore, that the power of judging of the Scripture belongs to the Church, so as to make the certainty of it dependent on the Church's will. Wherefore, when the Church receives it, and seals it with her suffrage, she does not authenticate a thing otherwise dubious or controvertible; but, knowing it to be the truth of her God, performs a duty of piety, by treating it with immediate veneration. But, with regard to the question, How shall we be persuaded of its divine original, unless we have recourse to the decree of the Church? this is just as if any one should inquire, How shall we learn to distinguish light from darkness, white from black, sweet from bitter? For the Scripture exhibits as clear evidence of its truth, as white and black things do of their colour, or sweet and bitter things of their taste.

III. I know, indeed, that they commonly cite the opinion of Augustine, where he says, “that he would not believe the Gospel unless he were influenced by the authority of the Church.”124 But how falsely and unfairly this is cited in support of such a notion, it is easy to discover from the context. He was in that contending with the Manichees, who wished to be credited, without any controversy, when they affirmed the truth to be on their side, but never proved it. Now, as they made the authority of the Gospel a pretext in order to establish the credit of their Manichæus, he inquires what they would do if they met with a man who did not believe the Gospel; with what kind of persuasion they would convert him to their opinion. He afterwards adds, “Indeed, I would not give credit to the Gospel,” &c., intending, that he himself, when an alien from the faith, could not be prevailed on to embrace the Gospel as the certain truth of God, till he was convinced by the authority of the Church. And is it surprising that any one, yet destitute of the knowledge of Christ, should pay a respect to men? Augustine, therefore, does not there maintain that the faith of the pious is founded on the authority of the Church, nor does he mean that the certainty of the Gospel depends on it; but simply, that unbelievers would have no assurance of the truth of the Gospel, that would win them to Christ, unless they were influenced by the consent of the Church. And a little before, he clearly confirms it in these words: “When I shall have commended my own creed, and derided yours, what judgment, think you, ought we to form, what conduct ought we to pursue, but to forsake those who invite us to acknowledge things that are certain, and afterwards command us to believe things that are uncertain; and to follow those who invite us first to believe what we cannot yet clearly see, that, being strengthened by faith, we may acquire an understanding of what we believe; our mind being now internally strengthened and illuminated, not by men, but by God himself?” These are the express words of Augustine; whence the inference is obvious to every one, that this holy man did not design to suspend our faith in the Scriptures on the arbitrary decision of the Church, but only to show (what we all confess to be true) that they who are yet unilluminated by the Spirit of God, are, by a reverence for the Church, brought to such a docility as to submit to learn the faith of Christ from the Gospel; and that thus the authority of the Church is an introduction to prepare us for the faith of the Gospel. For we see that he will have the certainty of the pious to rest on a very different foundation. Otherwise I do not deny his frequently urging on the Manichees the universal consent of the Church, with a view to prove the truth of the Scripture, which they rejected. Whence his rebuke of Faustus, “for not submitting to the truth of the Gospel, so founded, so established, so gloriously celebrated, and delivered through certain successions from the apostolic age.” But he nowhere insinuates that the authority which we attribute to the Scripture depends on the definitions or decrees of men: he only produces the universal judgment of the Church, which was very useful to his argument, and gave him an advantage over his adversaries. If any one desire a fuller proof of this, let him read his treatise “Of the Advantage of Believing;” where he will find, that he recommends no other facility of believing, than such as may afford us an introduction, and be a proper beginning of inquiry, as he expresses himself; yet that we should not be satisfied with mere opinion, but rest upon certain and solid truth.

IV. It must be maintained, as I have before asserted, that we are not established in the belief of the doctrine till we are indubitably persuaded that God is its Author. The principal proof, therefore, of the Scriptures is every where derived from the character of the Divine Speaker. The prophets and apostles boast not of their own genius, or any of those talents which conciliate the faith of the hearers; nor do they insist on arguments from reason; but bring forward the sacred name of God, to compel the submission of the whole world. We must now see how it appears, not from probable supposition, but from clear demonstration, that this use of the divine name is neither rash nor fallacious. Now, if we wish to consult the true interest of our consciences; that they may not be unstable and wavering, the subjects of perpetual doubt; that they may not hesitate at the smallest scruples,—this persuasion must be sought from a higher source than human reasons, or judgments, or conjectures—even from the secret testimony of the Spirit. It is true that, if we were inclined to argue the point, many things might be adduced which certainly evince, if there be any God in heaven, that he is the Author of the Law, and the Prophecies, and the Gospel. Even though men of learning and deep judgment rise up in opposition, and exert and display all the powers of their minds in this dispute, yet, unless they are wholly lost to all sense of shame, this confession will be extorted from them, that the Scripture exhibits the plainest evidences that it is God who speaks in it, which manifests its doctrine to be divine. And we shall soon see, that all the books of the sacred Scripture very far excel all other writings. If we read it with pure eyes and sound minds, we shall immediately perceive the majesty of God, which will subdue our audacious contradictions, and compel us to obey him. Yet it is acting a preposterous part, to endeavour to produce sound faith in the Scripture by disputations. Though, indeed, I am far from excelling in peculiar dexterity or eloquence, yet, if I were to contend with the most subtle despisers of God, who are ambitious to display their wit and their skill in weakening the authority of Scripture, I trust I should be able, without difficulty, to silence their obstreperous clamour. And, if it were of any use to attempt a refutation of their cavils, I would easily demolish the boasts which they mutter in secret corners. But though any one vindicates the sacred word of God from the aspersions of men, yet this will not fix in their hearts that assurance which is essential to true piety. Religion appearing, to profane men, to consist wholly in opinion, in order that they may not believe any thing on foolish or slight grounds, they wish and expect it to be proved by rational arguments, that Moses and the prophets spake by divine inspiration. But I reply, that the testimony of the Spirit is superior to all reason. For, as God alone is a sufficient witness of himself in his own word, so also the word will never gain credit in the hearts of men, till it be confirmed by the internal testimony of the Spirit. It is necessary, therefore, that the same Spirit, who spake by the mouths of the prophets, should penetrate into our hearts, to convince us that they faithfully delivered the oracles which were divinely intrusted to them. And this connection is very suitably expressed in these words: “My Spirit that is upon thee, and my word which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, for ever.”125 Some good men are troubled that they are not always prepared with clear proof to oppose the impious, when they murmur with impunity against the divine word; as though the Spirit were not therefore denominated a “seal,” and “an earnest,” for the confirmation of the faith of the pious; because, till he illuminate their minds, they are perpetually fluctuating amidst a multitude of doubts.