Exclusive Opposition Of The True God To All The Fictitious Deities Of The
Heathen.
But, since we have shown that the knowledge of God, which is otherwise
exhibited without obscurity in the structure of the world, and in all the
creatures, is yet more familiarly and clearly unfolded in the word, it
will be useful to examine, whether the representation, which the Lord
gives us of himself in the Scripture, agrees with the portraiture which he
had before been pleased to delineate in his works. This is indeed an
extensive subject, if we intended to dwell on a particular discussion of
it. But I shall content myself with suggesting some hints, by which the
minds of the pious may learn what ought to be their principal objects of
investigation in Scripture concerning God, and may be directed to a
certain end in that inquiry. I do not yet allude to the peculiar covenant
which distinguished the descendants of Abraham from the rest of the
nations. For in receiving, by gratuitous adoption, those who were his
enemies into the number of his children, God even then manifested himself
as a Redeemer; but we are still treating of that knowledge which relates
to the creation of the world, without ascending to Christ the Mediator.
But though it will be useful soon to cite some passages from the New
Testament, (since that also demonstrates the power of God in the creation,
and his providence in the conservation of the world,) yet I wish the
reader to be apprized of the point now intended to be discussed, that he
may not pass the limits which the subject prescribes. At present, then,
let it suffice to understand how God, the former of heaven and earth,
governs the world which he hath made. Both his paternal goodness, and the
beneficent inclinations of his will, are every where celebrated; and
examples are given of his severity, which discover him to be the righteous
punisher of iniquities, especially where his forbearance produces no
salutary effects upon the obstinate.
II. In some places, indeed, we are favoured with more explicit
descriptions, which exhibit to our view an exact representation of his
genuine countenance. For Moses, in the description which he gives of it,
certainly appears to have intended a brief comprehension of all that it
was possible for men to know concerning him—“The Lord, the Lord God,
merciful and gracious, long suffering, and abundant in goodness and truth,
keeping mercy for thousands, forgiving iniquity, and transgression, and
sin, and that will by no means clear the guilty; visiting the iniquity of
the fathers upon the children, and upon the children’s children.”(155)
Where we may observe, first, the assertion of his eternity and self‐
existence, in that magnificent name, which is twice repeated; and
secondly, the celebration of his attributes, giving us a description, not
of what he is in himself, but of what he is to us, that our knowledge of
him may consist rather in a lively perception, than in vain and airy
speculation. Here we find an enumeration of the same perfections which, as
we have remarked, are illustriously displayed both in heaven and on
earth—clemency, goodness, mercy, justice, judgment, and truth. For power
is comprised in the word Elohim, God. The prophets distinguish him by the
same epithets, when they intend a complete exhibition of his holy name.
But, to avoid the necessity of quoting many passages, let us content
ourselves at present with referring to one Psalm;(156) which contains such
an accurate summary of all his perfections, that nothing seems to be
omitted. And yet it contains nothing but what may be known from a
contemplation of the creatures. Thus, by the teaching of experience, we
perceive God to be just what he declares himself in his word. In Jeremiah,
where he announces in what characters he will be known by us, he gives a
description, not so full, but to the same effect—“Let him that glorieth
glory in this, that he understandeth and knoweth me, that I am the Lord,
which exercise loving‐kindness, judgment, and righteousness in the
earth.”(157) These three things it is certainly of the highest importance
for us to know—mercy, in which alone consists all our salvation; judgment,
which is executed on the wicked every day, and awaits them in a still
heavier degree to eternal destruction; righteousness, by which the
faithful are preserved, and most graciously supported. When you understand
these things, the prophecy declares that you have abundant reason for
glorying in God. Nor is this representation chargeable with an omission of
his truth, or his power, or his holiness, or his goodness. For how could
we have that knowledge, which is here required, of his righteousness,
mercy, and judgment, unless it were supported by his inflexible veracity?
And how could we believe that he governed the world in judgment and
justice, if we were ignorant of his power? And whence proceeds his mercy,
but from his goodness? If all his ways, then, are mercy, judgment, and
righteousness, holiness also must be conspicuously displayed in them.
Moreover, the knowledge of God, which is afforded us in the Scriptures, is
designed for the same end as that which we derive from the creatures: it
invites us first to the fear of God, and then to confidence in him; that
we may learn to honour him with perfect innocence of life, and sincere
obedience to his will, and to place all our dependence on his goodness.
III. But here I intend to comprise a summary of the general doctrine. And,
first, let the reader observe, that the Scripture, in order to direct us
to the true God, expressly excludes and rejects all the gods of the
heathen; because, in almost all ages, religion has been generally
corrupted. It is true, indeed, that the name of one supreme God has been
universally known and celebrated. For those who used to worship a
multitude of deities, whenever they spake according to the genuine sense
of nature, used simply the name of God, in the singular number, as though
they were contented with one God. And this was wisely remarked by Justin
Martyr, who for this purpose wrote a book _On the Monarchy of God_, in
which he demonstrates, from numerous testimonies, that the unity of God
was a principle universally impressed on the hearts of men. Tertullian
also proves the same point from the common phraseology.(158) But since all
men, without exception, have by their own vanity been drawn into erroneous
notions, and so their understandings have become vain, all their natural
perception of the Divine unity has only served to render them inexcusable.
For even the wisest of them evidently betray the vagrant uncertainty of
their minds, when they wish for some god to assist them, and in their vows
call upon unknown and fabulous deities. Besides, in imagining the
existence of many natures in God, though they did not entertain such
absurd notions as the ignorant vulgar concerning Jupiter, Mercury, Venus,
Minerva, and the rest, they were themselves by no means exempt from the
delusions of Satan; and, as we have already remarked, whatever subterfuges
their ingenuity has invented, none of the philosophers can exculpate
themselves from the crime of revolting from God by the corruption of his
truth. For this reason Habakkuk, after condemning all idols, bids us to
seek “the Lord in his holy temple,”(159) that the faithful might
acknowledge no other God than Jehovah, who had revealed himself in his
word.