True and Genuine Wisdom

John Calvin:

“Our true and genuine wisdom can be summed up as the knowledge of God and the knowledge of ourselves.” (Institutes of the Christian Religion)

A Church of God

John Calvin:

“Wherever we find the Word of God surely preached and heard, and the sacraments administered according to the institution of Christ, there, it is not to be doubted, is a church of God.”

Preaching and Teaching are Not to be Despised!

John Calvin taught that Christians are to grow in maturity by the education of the Church. The responsibility of preaching and teaching doctrine is committed to pastors and teachers. We see how important these roles are in the following excerpt from his Institutes:

[A]fter forbidding his people to give heed to familiar spirits, wizards, and other superstitions, (Lev. 19: 30, 31,) he adds, that he will give what ought to be sufficient for all, namely, that he will never leave them without prophets. For, as he did not commit his ancient people to angels, but raised up teachers on the earth to perform a truly angelical office, so he is pleased to instruct us in the present day by human means. But as anciently he did not confine himself to the law merely, but added priests as interpreters, from whose lips the people might inquire after his true meaning, so in the present day he would not only have us to be attentive to reading, but has appointed masters to give us their assistance. In this there is a twofold advantage. For, on the one hand, he by an admirable test proves our obedience when we listen to his ministers just as we would to himself; while, on the other hand, he consults our weakness in being pleased to address us after the manner of men by means of interpreters, that he may thus allure us to himself, instead of driving us away by his thunder. How well this familiar mode of teaching is suited to us all the godly are aware, from the dread with which the divine majesty justly inspires them.

Those who think that the authority of the doctrine is impaired by the insignificance of the men who are called to teach betray their ingratitude; for among the many noble endowments with which God has adorned the human race, one of the most remarkable is, that he deigns to consecrate the mouths and tongues of men to his service, making his own voice to be heard in them. Wherefore, let us not on our part decline obediently to embrace the doctrine of salvation, delivered by his command and mouth; because, although the power of God is not confined to external means, he has, however, confined us to his ordinary method of teaching, which method, when fanatics refuse to observe, they entangle themselves in many fatal snares. Pride, or fastidiousness, or emulation, induces many to persuade themselves that they can profit sufficiently by reading and meditating in private, and thus to despise public meetings, and deem preaching superfluous. But since as much as in them lies they loose or burst the sacred bond of unity, none of them escapes the just punishment of this impious divorce, but become fascinated with pestiferous errors, and the foulest delusions. Wherefore, in order that the pure simplicity of the faith may flourish among us, let us not decline to use this exercise of piety, which God by his institution of it has shown to be necessary, and which he so highly recommends. None, even among the most petulant of men, would venture to say, that we are to shut our ears against God, but in all ages prophets and pious teachers have had a difficult contest to maintain with the ungodly, whose perverseness cannot submit to the yoke of being taught by the lips and ministry of men. This is just the same as if they were to destroy the impress of God as exhibited to us in doctrine. For no other reason were believers anciently enjoined to seek the face of God in the sanctuary, (Ps. 105: 4,) (an injunction so often repeated in the Law,) than because the doctrine of the Law, and the exhortations of the prophets, were to them a living image of God. Thus Paul declares that in his preaching the glory of God shone in the face of Jesus Christ, (2 Cor. 4: 6.)

The more detestable are the apostates who delight in producing schisms in churches, just as if they wished to drive the sheep from the fold, and throw them into the jaws of wolves. Let us hold, agreeably to the passage we quoted from Paul, that the Church can only be edified by external preaching, and that there is no other bond by which the saints can be kept together than by uniting with one consent to observe the order which God has appointed in his Church for learning and making progress. (Institutes of the Christian Religion, Book IV, Chapter I:V)

John Calvin: The Mystery of the God-Man

John Calvin did not view the preacher as a free agent, working on his own behalf, but as a minister or servant of the word of God. He preached the Word of Christ to rule in the hearts of men. In the following excerpts he preaches mightily on Christ – the God-man:

Great indeed, we confess, is the mystery of godliness: He was manifested in the flesh, vindicated by the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory. (1 Timothy 3:16 ESV)

We have two eyes in our head, each performing its office: but when we look steadfastly upon a thing, our sight, which is separate of itself, is joined together, and becomes one; and is wholly occupied in beholding that which is set before us: even so are there two diverse natures in Jesus Christ. Is there anything in the world more different than the body and soul of man? His soul is an invisible spirit that cannot be seen or touched; which hath none of these fleshly passions. The body is a corruptible lump, subject to rottenness; a visible thing which can be touched: the body has its properties, which are entirely different from that of the soul. And thus we ask, what is man? [He is] a creature, formed of body and soul.

If God used such a workmanship in us, when He made us of two diverse natures, why should we think it strange, that He used a far greater miracle in Jesus Christ? St. Paul uses these words, “was manifest”, that we may distinguish His Godhead from His manhood; that we may receive Him, as God manifest in the flesh; that is to say. . . .

St. Paul adds, “He was justified in the spirit.” The word justified is oftentimes used in Scripture, for approved. When it is said. He was justified, it is not that He became just, it is not that He was acquitted by men, as though they were His judges, and He bound to give them an account: no, no; there is no such thing; but it is when the glory is given Him which He deserves, and we confess Him to be what indeed He really is. . . .

We must not content ourselves by looking at the bodily presence of Jesus Christ, which was visible, but we must look higher. St. John says God was made flesh; or the Word of God, which is the same. The Word of God, which was God before the creation of the world, was made flesh; that is, was united to our nature; so that the Son of the virgin Mary, is God; yea, the everlasting God! …

It is not enough for us to behold Him with our natural eyes; for in this case, we should rise no higher than man: but when we see, that by miracles and mighty works, He showed Himself to be the Son of God, it is a seal and proof, that in abasing Himself, He did not leave off His heavenly majesty! Therefore, we may come to Him as our brother: and at the same time worship Him as the everlasting God; by whom we were made, and by whom we are preserved.

Were it not for this, we could have no church; were it not for this, we could have no religion; were it not for this, we could have no salvation. It would be better for us to be brute beasts, without reason and understanding, than to be destitute of this knowledge: to wit, that Jesus came and joined His Godhead with our nature; which was so wretched and miserable. . . .

When we become possessed of this knowledge, that the Son of God is joined to us, we should cast our eyes upon that which is so highly set forth in Him; that is, the virtue and power of the Holy Ghost. So then, Jesus Christ did not only appear as man, but showed indeed that He was Almighty God as all the fullness of the Godhead dwelt in Him. If we once know this, we may well perceive that it is not without cause that St. Paul saith all the treasures of wisdom are hidden in our Lord Jesus Christ.

When we have once laid hold on the promises of this Mediator, we shall know the height and depth, the length and breadth, yea, and whatsoever is necessary for our salvation: so that we may stay our faith upon Him, as upon the only true God; and likewise behold Him as our brother; who hath not only come near to us, but hath united and joined Himself to us in such a manner, that He hath become the same substance. . . . (“The Mystery of Godliness”)

Sovereignty Rules!

Loraine Boettner D.D.:

Every thinking person readily sees that some sovereignty rules his life. He was not asked whether or not he would have existence; nor when, where, or what he would be born; whether in the twentieth century or before the flood; whether white or [black]; whether in America or in China. It has been recognized by Christians in all ages that God is the Creator and Ruler of the universe, and that as the Creator and Ruler of the universe He is the ultimate source of all the power that is found in the creatures. Hence nothing can come to pass apart from His sovereign will; and when we dwell upon this truth we find that it involves considerations which establish the Calvinistic and disprove the Arminian position. (The Reformed Doctrine of Predestination)

Jesus is Truly God and became Manifest in the Flesh

Jesus, even though a member of the Godhead, became manifest in the flesh that we might see His manhood and receive Him. Jesus is truly God, and yet one with us. He is our justification and with Him we are children of God who have been delivered from the burden of our sins. John Calvin writes:

And without controversy great is the mystery of godliness, God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. (1 Timothy 3:16)

[Christ] took upon Him our flesh, and became our brother. Yea and … He was made like unto us, that He might have pity upon us, and help our infirmities. He was made the seed of David, that He might be known as the Redeemer that was promised, whom the fathers looked for from all ages. Let us remember that it is written, the Son of God appeared in the flesh; that is. He became very man, and made us one with Himself; so that we may now call God our Father. And why so? Because we are of the body of His only Son. But how are we of His body? Because He was pleased to join Himself to us, that we might be partakers of His substance.

Hereby we see that it is not a vain speculation, when men tell us that Jesus Christ put on our flesh: for hither we must come, if we will have a true knowledge of faith. It is impossible for us to trust in Him aright, unless we understand His manhood: we must also know His majesty, before we can trust in Him for salvation. We must know moreover that Jesus Christ is God and man, and likewise that He is but one person.

Here again the devil tries to stir up the coals of strife, by perverting or disguising the doctrine which St. Paul teaches us. For there have been heretics who have endeavored to maintain that the majesty and Godhead of Jesus Christ, His heavenly essence, was forthwith changed into flesh and manhood. Thus did some say, with many other cursed blasphemies that Jesus Christ was made man. What will follow hereupon? God must forego His nature, and His spiritual essence must be turned into flesh. They go on further and say Jesus Christ is no more man, but His flesh has become God.

These are marvelous alchemists, to make so many new natures of Jesus Christ. Thus the devil raised up such dreamers in old times to trouble the faith of the church; who are now renewed in our time. Therefore, let us mark well what St. Paul teaches us in this place; for he giveth us good armor, that we may defend ourselves against such errors. If we would behold Jesus Christ in His true character, let us view in Him this heavenly glory, which He had from everlasting: and then let us come to His manhood, which has been described heretofore; that we may distinguish His two natures. This is necessary to nourish our faith.

If we seek life in Jesus Christ, we must understand that He hath the whole Godhead in Him; for it is written, “For with thee is the foundation of life: in thy light shall we see light” (Psa. 36:9). If we would be maintained against the devil, and withstand the temptations of our enemies, we must know that Jesus Christ is God. To be short, if we would put our whole trust and confidence in Him, we must know that He possesses all power; which He could not have, unless He were God. Who is He that hath all power? It is He that became feeble and weak; the Son of the virgin Mary; He that was subject to death; He that bore our sins: He it is, that is the wellspring of life. (“The Mystery of Godliness”)

Augustus Toplady and the Evidence of Salvation

Augustus Montague Toplady was an Anglican cleric, hymn writer, and Calvinist. He opposed John Wesley’s teaching of Arminianism. He is probably remembered most as the author of the hymn “Rock of Ages”. The substance of the following discourse from 1 Timothy was preached in the parish church of St. Ann, Blackfriars; on Sunday, April 29, 1770:

St. Paul, in the opening of his apostolic directions to Timothy, adopts the same simple, majestic, and evangelical exordium, with which the rest of his epistles usually begin. Paul an apostle of Jesus Christ; ordained and sent forth by the head of the Church, the supreme master of the spiritual vineyard: without whose internal, authoritative commission, none have a real right to minister in sacred things, nor to thrust the sickle into God’s harvest. For how can men preach to purpose, so as to be instruments of conviction, comfort and sanctification, except they be sent (Rom. x. 15.) of God, and owned of him? Whence the apostle adds, by the commandment of God our Savior, and the Lord Jesus Christ, who is our hope. … A sufficient degree of gospel light and knowledge; an ardent love of souls, and a disinterested concern for truth; a competent measure of ministerial gifts and abilities; and, above all, a portion of divine grace and experience; a saving change of heart, and a life devoted to the glory of God; are essential pre-requisites to an evangelical discharge of the sacred function.

The first verse may be read thus: Paul, an apostle of Jesus Christ according to the express, or authoritative, designation of Jesus Christ our God, Savior, and Lord. So the passage may be rendered; and so perhaps it ought to he understood, in its natural and most obvious construction. Now, even supposing that the apostle had not the divinity of Christ immediately in view, at the time of his writing these words; yet, you must either give up his inspiration, or believe that Christ is, with the Father and the Spirit, God over all, blessed for ever: since on a subject of such unspeakable consequence, it would have argued a degree of negligence, little short of criminal, had the apostle expressed himself in terms palpably liable to misapprehension. I therefore conclude that both as a scholar and as a Christian; as Gamaliel’s pupil and as an inspired apostle; our sacred penman would have delivered himself in a far more guarded style, had not the Son of God been indeed God the Son. Either Jesus is the God, Savior and Lord of his people, or St. Paul was guilty of such inexcusable inaccuracy, as every writer of common sense and common honesty would be sure to avoid.

He goes on to style the blessed Jesus our hope. Ask almost any man, “Whether he hopes to he saved eternally?” He will answer in the affirmative. But inquire again, “On what foundation he rests his hope?” Here too many are sadly divided. The Pelagian hopes to get to heaven by a moral life and a good use of his natural powers; the Arminian by a jumble of grace and free-will, human works, and the merits of Christ; [and] the Deist by an interested observance of the social virtues. Thus merit-mongers, of every denomination, agree in making anything the basis of their hope, rather than that foundation which God’s own hand hath laid in Zion. But what saith Scripture? It avers, again and again, that Jesus alone is our hope: to the exclusion of all others and to the utter annihilation of human deserving. Beware, therefore, of resting your dependence partly on Christ, and partly on some other basis. As surely as you bottom your reliance partly on the rock, and partly on the sand; so certainly, unless God give you an immediate repentance to your acknowledgment of the truth, will your supposed house of defense fall and bury you in its ruins, no less than if you had raised it on the sand alone. Christ is the hope of glory. (Colossians i. 27) Faith in his righteousness received and embraced as our sole justifying obedience before God; and the love of Christ (an inseparable effect of that faith), operating on our hearts, and shining in our lives; are the most solid evidences we can have below of our acceptance with the Father, and of our being saved in Jesus with an everlasting salvation. (“A Caveat against Unsound Doctrine”)

Earthly Princes

John Calvin:

“For earthly princes lay aside their power when they rise up against God; and are unworthy to be reckoned among the number of mankind. We ought, rather, to spit upon their heads than to obey them.” (Calvin’s Bible Commentary)

Humility

John Calvin:

“I was always exceedingly delighted with that saying of Chrysostom, “The foundation of our philosophy is humility”; and yet more pleased with that of Augustine: “As the orator, when asked, What is the first precept in eloquence? answered, Delivery: What is the second? Delivery: What is the third? Delivery: so if you ask me concerning the precepts of the Christian religion, I will answer, first, second, and third, Humility.” (Institutes of the Christian Religion)

Manifest in the Flesh

It is impossible for us to truly know Jesus Christ unless we understand His manhood. We must know that Jesus Christ is God and man, and likewise that He is one person. According to John Calvin:

And without controversy great is the mystery of godliness, God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. (1 Timothy 3:16)

Christ was made manifest in the flesh: that is to say, became man; like unto us in all things, sin only excepted (Heb. 4:15). Where he saith, sin only excepted, he means that our Lord Jesus was without fault or blemish. Yet notwithstanding, He refused not to bear our sins: He took this burden upon Himself, that we through His grace might be unburdened. We cannot know Jesus Christ to be a mediator between God and man, unless we behold Him as man. When St. Paul would embolden us to call upon God in the name of our Lord Jesus Christ, he expressly calls Him man.

St. Paul saith, “There is one God, and one mediator between God and men, the man Christ Jesus” (I Tim. 2:5). Under this consideration, we may in His name and by His means come familiarly to God, knowing that we are His brethren, and He the Son of God. Seeing there is nothing but sin in mankind, we must also find righteousness and life in our flesh. Therefore if Christ has not truly become our brother, if He has not been made man like unto us, in what condition are we? Let us now consider His life and passion.

It is said (speaking of Christ), “But now once in the end of the world hath he appeared, to put away sin by the sacrifice of himself” (Heb. 9:26). And why so? St. Paul shows us the reason in Romans 5:18. “As by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.” If we know not this, that the sin which was committed in our nature, was repaired in the self-same nature, in what situation are we? Upon what foundation can we stay ourselves? Therefore, the death of our Lord Jesus Christ could not profit us one whit, unless He had been made man, like unto us.

Again, if Jesus Christ were only God, could we have any certainty or pledge in His resurrection, that we should one day rise again? It is true that the Son of God rose again; when we hear it said, that the Son of God took upon Him a body like unto ours, came of the stock of David, that He is risen again (seeing our nature is of itself corruptible), and is lifted up on high unto glory, in the person of our Lord Jesus Christ, “we are made to sit together in heavenly places in Christ Jesus” (Eph. 2:6) Therefore, those that went about to bring to naught man’s nature, in the person of the Son of God, are to be the more detested. For the devil raised up in old times some individuals who declared that Jesus Christ appeared in the shape of man, but had not man’s true nature: thereby endeavoring to abolish God’s mercy towards us, and utterly destroy our faith. (“The Mystery of Godliness”)

The Spirit of Faith

John Calvin:

“Just as the light of the sun, while it invigorates a living and animated body, produces effluvia in a carcass; so it is certain that the sacraments where the Spirit of faith is not present, breathes mortiferous [deadly] rather than vital odor.” (Treatises on the Sacraments: Catechism of the Church of Geneva, Forms of Prayer, and Confessions of Faith)

Ceremonies

John Calvin:

“With respect to ceremonies, there is some appearance of a change having taken place; but it was only the use of them that was abolished, for their meaning was more fully confirmed. The coming of Christ has taken nothing away even from ceremonies, but, on the contrary, confirms them by exhibiting the truth of shadow.” (Calvin’s Commentaries)

Knowing Jesus

Is Jesus Christ God? John Calvin writes:

And without controversy great is the mystery of godliness, God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. (1 Timothy 3:16)

Do what we can, we shall never have any hope, or be able to lay hold of the bounty and goodness of God, to return to Him, and call upon Him, until we know the majesty of God that is in Jesus Christ; and likewise the weakness of man’s nature … The devil hath bestowed all his art to pervert this doctrine; seeing that our salvation is grounded thereon. We should therefore be so much the more confirmed and strengthened in it; that we may never be shaken, but stand steadfast in the faith, which is contained in the gospel.

First of all we have this to note, that we shall never know Jesus Christ to be our Savior, until we know that He was God from everlasting. That which was written of Him by Jeremiah the prophet, must needs be fulfilled: “Let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord” (Jer. 9:24). St. Paul shows that this must be applied to the person of our Lord Jesus Christ: and thereupon he protests that he made no account of any doctrine or knowledge, only to know Jesus Christ.

Again, how is it possible for us to have our life in Him, unless He is our God, and we are maintained and preserved by His virtue? How can we put our trust in Him? For it is written. “Cursed be the man that trusteth in man, and maketh flesh his arm” (Jer. 17:5). Again, how can we be preserved from death except by God’s infinite power? Even if Scripture bore no witness to the Deity of Jesus Christ, it is impossible for us to know Him as our Savior, unless we admit that He possesses the whole majesty of God; unless we acknowledge Him to be the true God; because He is the wisdom of the Father whereby the world was made, preserved, and kept in being. Therefore let us be thoroughly resolved in this point, whenever we speak of Jesus Christ, that we lift our thoughts on high, and worship this majesty which He had from everlasting, and this infinite essence which He enjoyed before He clothed himself in humanity. (“The Mystery of Godliness”)

Danger

John Calvin:

“Men are undoubtedly more in danger from prosperity than from adversity. For when matters go smoothly, they flatter themselves, and are intoxicated by their success.”

The Hand of God

Loraine Boettner D.D.:

The Reformed theologians logically and consistently applied to the spheres of creation and providence those great principles which were later set forth in the Westminster Standards. They saw the hand of God in every event in all the history of mankind and in all the workings of physical nature so that the world was the complete realization in time of the eternal ideal. The world as a whole and in all its parts and movements and changes was brought into a unity by the governing, all-pervading, all-harmonizing activity of the divine will, and its purpose was to manifest the divine glory. While their conception was that of a divine ordering of the whole course of history to the veriest detail, they were especially concerned with its relation to man’s salvation. Calvin, the brilliant and systematic theologian of the Reformation, put the matter thus:

“Predestination we call the eternal decree of God, by which He has determined in Himself, what He would have to become of every individual of mankind. For they are not all created with a similar destiny; but eternal life is foreordained for some and eternal death for others. Every man, therefore, being created for one or the other of these ends, we say he is predestinated either to life or to death.”