Sign In Sign-Up

Welcome!

Close

Would you like to make this site your homepage? It's fast and easy...

Yes, Please make this my home page!

No Thanks

  Don't show this to me again.

Close

Introduction:
In chapters 1-5 Calvin discusses the knowledge of the natural world(Creation) and how it interacts with the natural man, sometimes he is talking about before the fall, other times natural man as we experience him today, fallen and sinful, context makes the difference clear most of the time. The basic problem is that from the world we can not see the fall, because we don't have an objective standard to measure the Creation, nor ourselves by to determine if what we can see is normative. In fact, this problem in philosophy is called the naturalist fallacy, to try to bridge the gap from 'what is' to 'what ought to be', that gap from existence to morality. That is why Calvin introduces Scripture at this point, to teach us that 1-we are broken, 2-the world of human beings, both history and societies are likewise broken, as a result of people not being as originally designed, 3-that this knowledge of the Creation which ought to drive us to God as Creator does not achieve it's intended purposes because of this pervasive sin.

{see:http://encyclopedia.thefreedictionary.com/naturalistic%20fallacy for fuller explanation.
"Many people use the phrase "naturalistic fallacy" to characterize inferences of the form "This behavior is natural; therefore, this behavior is morally acceptable" or "This behavior is unnatural; therefore, this behavior is morally unacceptable". Such inferences are common in discussions of homosexuality and cloning, to take two examples. ... This use of the term "naturalistic fallacy" to describe the deduction of an ought from an is, has inspired the use of mutually reinforcing terminology which describes the converse (deducing an is from an ought) either as the "reverse naturalistic fallacy" or the "moralistic fallacy"."}

An idea:
This section, at first blush looks like a parenthesis, an aside in the forcefulness of the argument in Book I(which argues from Creation to Providence via Scripture), is a  relatively uncontroversial section for us.  I'd like to take the time therefore to present the quotations from Calvin in a different way, commenting within the sections. A proof of concept test to see which way stimulates the most conversation in the class.

Outline of this section's discussion questions:

1. Why is Scripture required?
2. What is the witness of the Holy Spirit and why is it required in order to properly understand Scripture?
3. What is accomodation, that is how does God accomodate Himself to our form?
4. The motif-illustration-thought picture of spectacles, a continuation and extension of the 'testimony of eye-witnesses' motif from last week.

Essay:

The argument is pretty straightforward:

0.Book One is: I believe in God the Father maker of Heaven and Earth.
I. Creation is not sufficient witness or revelatory of God. Why? First, it presents a creator god, not necessary the One True Only God for creation teaches transcendence, power but not God as Redeemer or Jesus as Mediator. The problem of particularity or specificity which results in idol worship. (the god of Creation is not a Father to us) Second, the fall is not evident in Creation.
II. Therefore God graciously gives to the world(elect, Church) the Scriptures. The polemic right to the RC with the authority of Scripture does not rest with the Church, then the polemic left to the radicals with their position that revelation replaces Scripture. The apologia for the via media of: God's confirmatory action of the Spirit seals our minds and hearts to Scripture but does not add propositional knowledge to it.
III. Then concerning the true knowledge of Himself as revealed in Scripture God justifies it. First the polemic right to the RC in that natural reason is not sufficient to prove the truthfulness of it, then the polemic left to the radicals that revelation is not in addition to Scripture, as opposed to reason. The question of a faithless reason versus an unreasonable faith. And the apologia of the via media where Calvin starts with reason but immediately claims for the Spirit a far better justification of the truth, the standard being God's character. So reason is needed but is at best a weak start-credibility, so revelation is extrareasonable, not unreasonable or irrational.

the bolding is meant to draw your eyes to the important issues during a skimming through process, and the underlining is meant to mark the things i'd like to get to talk about in class. didn't italicize the quotes as that is harder on my eyes than the usual typeface.

The Abridged Text:

6. THE NEED OF SCRIPTURE, AS A GUIDE AND TEACHER, IN COMING TO GOD AS CREATOR.

[http://www.smartlink.net/%7Edouglas/calvin/bk1ch06.html]

1.God bestows the actual knowledge of himself upon us only in the Scriptures

Therefore, though the effulgence which is presented to every eye, both in the heavens and on the earth, leaves the ingratitude of man without excuse, since God, in order to bring the whole human race under the same condemnation, holds forth to all, without exception, a mirror of his Deity in his works, another and better help must be given to guide us properly to God as a Creator. Not in vain, therefore, has he added the light of his Word in order that he might make himself known unto salvation, and bestowed the privilege on those whom he was pleased to bring into nearer and more familiar relation to himself. For, seeing how the minds of men were carried to and fro, and found no certain resting-place, he chose the Jews for a peculiar people, and then hedged them in that they might not, like others, go astray. And not in vain does he, by the same means, retain us in his knowledge, since but for this, even those who, in comparison of others, seem to stand strong, would quickly fall away. For as the aged, or those whose sight is defective, when any books however fair, is set before them, though they perceive that there is something written are scarcely able to make out two consecutive words, but, when aided by glasses, begin to read distinctly, so Scripture, gathering together the impressions of Deity, which, till then, lay confused in our minds, dissipates the darkness, and shows us the true God clearly. God therefore bestows a gift of singular value, when, for the instruction of the Church, he employs not dumb teachers merely, but opens his own sacred mouth; when he not only proclaims that some God must be worshipped, but at the same time declares that He is the God to whom worship is due; when he not only teaches his elect to have respect to God, but manifests himself as the God to whom this respect should be paid.

---notes:
effulgence \i-FUL-juhn(t)s\, noun:
The state of being bright and radiant; splendor; brilliance.
From Latin ex- "out of, from" + fulgere, "to shine." The adjective form of the word is effulgent.

AFAIK this is his first use of the spectacles metaphor. Note what the glasses do, they gather the light of God which is first in our minds, and afterwards that light in creation or in the history of the Jews. At the same time he moves seamlessly from the sight metaphor to the spoken metaphor of God's voice.

We are going to see the spectacles metaphor, along with a related image of reflections in a mirror, many more times as we study Institutes together. It is my intention to draw our attention to these dominant and useful illustrations. First, the spectacles are a gift, they are not part of our bodies like our eyes are, in fact, they are to correct the problems with our natural eyes. [there are 249 hits on google with spectacles+calvin+institutes] This aspect of the metaphor, the glasses are external to us,  is designed to lead us to humility and gratitude. Second, if you wear glasses you will realize the essentialness of them. I am blind and very uncomfortable without my glasses except for computer work and reading. Even to listen to people seems to require my glasses, to see their lips moving and to assure myself that they are talking to me. The metaphor grows naturally out of the two books motif(Creation and Scripture) and furthermore extends the need to interpret both(Creation essentially is read by science, and Scripture by Christian theology, one with the physical eyes, the other with the eyes of faith). 

first usage definition AFAIK-"as far as i know".
---

(Two sorts of knowledge of God in Scripture)
The course which God followed towards his Church from the very first, was to supplement these common proofs by the addition of his Word, as a surer and more direct means of discovering himself. And there can be no doubt that it was by this help, Adam, Noah, Abraham, and the other patriarchs, attained to that familiar knowledge which, in a manner, distinguished them from unbelievers. I am not now speaking of the peculiar doctrines of faith by which they were elevated to the hope of eternal blessedness. It was necessary, in passing from death unto life, that they should know God, not only as a Creator, but as a Redeemer also; and both kinds of knowledge they certainly did obtain from the Word. In point of order, however, the knowledge first given was that which made them acquainted with the God by whom the world was made and is governed. To this first knowledge was afterwards added the more intimate knowledge which alone quickens dead souls, and by which God is known not only as the Creator of the worlds and the sole author and disposer of all events, but also as a Redeemer, in the person of the Mediator. But as the fall and the corruption of nature have not yet been considered, I now postpone the consideration of the remedy, (for which, see Book 2 c. 6 &c.) Let the reader then remember, that I am not now treating of the covenant by which God adopted the children of Abraham, or of that branch of doctrine by which, as founded in Christ, believers have, properly speaking, been in all ages separated from the profane heathen. I am only showing that it is necessary to apply to Scripture, in order to learn the sure marks which distinguish God, as the Creator of the world, from the whole herd of fictitious gods. We shall afterward, in due course, consider the work of Redemption. In the meantime, though we shall adduce many passages from the New Testament, and some also from the Law and the Prophets, in which express mention is made of Christ, the only object will be to show that God, the Maker of the world, is manifested to us in Scripture, and his true character expounded, so as to save us from wandering up and down, as in a labyrinth, in search of some doubtful deity.

----notes:
it is here where i get the short statement that creation presents God as Creator but only in Scripture can we know Him as Redeemer, in the person of the Mediator. I would contend that this means that God's love is not apparent in creation, although Calvin in several earlier places states that God's mercy is known in creation. The big point about Scripture however is that only here is available the knowledge that quickens, that gives life. In the next lesson, Calvin talks about the goodness God shows us in creation and providence, this is not the same thing as showing His love for me in particular, something i can only know in Jesus' sacrifice being applied to my heart directly by the Spirit.

One of the strongest criticisms from the world directed at the Church is that of denominationalism. Calvin is continuing his exposition of Romans 1:18-25 and has his ancient Greek and Latin philosopher teachers in mind. Essentially if human beings are so smart, and these are the best of the brightest, why can't they agree? Rather each fashions for himself a different idol, a whole herd of fictitious gods. This is exactly the criticism of denominationalism turned back on the secular, for if we are so smart, and science is so powerful an investigator of the universe, then why can't the philosophers agree on anything?

----
2.The Word of God as Holy Scripture

Whether God revealed himself to the fathers by oracles and visions, or, by the instrumentality and ministry of men, suggested what they were to hand down to posterity, there cannot be a doubt that the certainty of what he taught them was firmly engraven on their hearts, so that they felt assured and knew that the things which they learnt came forth from God, who invariably accompanied his word with a sure testimony, infinitely superior to mere opinion. At length, in order that, while doctrine was continually enlarged, its truth might subsist in the world during all ages, it was his pleasure that the same oracles which he had deposited with the fathers should be consigned, as it were, to public records. With this view the law was promulgated, and prophets were afterwards added to be its interpreters. For though the uses of the law were manifold, (Book 2 c. 7 and 8,) and the special office assigned to Moses and all the prophets was to teach the method of reconciliation between God and man, (whence Paul calls Christ "the end of the law," Rom. 10: 4;) still I repeat that, in addition to the proper doctrine of faith and repentance in which Christ is set forth as a Mediator, the Scriptures employ certain marks and tokens to distinguish the only wise and true God, considered as the Creator and Governor of the world, and thereby guard against his being confounded with the herd of false deities. Therefore, while it becomes man seriously to employ his eyes in considering the works of God, since a place has been assigned him in this most glorious theatre that he may be a spectator of them, his special duty is to give ear to the Word, that he may the better profit. Hence it is not strange that those who are born in darkness become more and more hardened in their stupidity; because the vast majority instead of confining themselves within due bounds by listening with docility to the Word, exult in their own vanity. If true religion is to beam upon us, our principle must be, that it is necessary to begin with heavenly teaching, and that it is impossible for any man to obtain even the minutest portion of right and sound doctrine without being a disciple of Scripture. Hence, the first step in true knowledge is taken, when we reverently embrace the testimony which God has been pleased therein to give of himself. For not only does faith, full and perfect faith, but all correct knowledge of God, originate in obedience. And surely in this respect God has with singular Providence provided for mankind in all ages.

----notes:
accompanying Scripture is a surer testimony, infinitely superior to mere opinion, the justification, the warrant for our knowledge obtained through reading the Bible, this is the testimony of the Spirit. See the mixture of sight in the sin-darkened theatre which was built full of light, and the voice of God. Exercising obedience is to take the testimony and reverently embrace it.

Two themes continue, epistemology=with a sure testimony, infinitely superior to mere opinion. assurance of faith=firmly engraven on their hearts, throughout these readings.

----

3.Without Scripture we fall into error

For if we reflect how prone the human mind is to lapse into forgetfulness of God, how readily inclined to every kind of error, how bent every now and then on devising new and fictitious religions, it will be easy to understand how necessary it was to make such a depository of doctrine as would secure it from either perishing by the neglect, vanishing away amid the errors, or being corrupted by the presumptuous audacity of men. It being thus manifest that God, foreseeing the inefficiency of his image imprinted on the fair form of the universe, has given the assistance of his Word to all whom he has ever been pleased to instruct effectually, we, too, must pursue this straight path, if we aspire in earnest to a genuine contemplation of God; - we must go, I say, to the Word, where the character of God, drawn from his works is described accurately and to the life; these works being estimated, not by our depraved judgement, but by the standard of eternal truth. If, as I lately said, we turn aside from it, how great soever the speed with which we move, we shall never reach the goal, because we are off the course. We should consider that the brightness of the Divine countenance, which even an apostle declares to be inaccessible, (1 Tim. 6: 16,) is a kind of labyrinth, - a labyrinth to us inextricable, if the Word do not serve us as a thread to guide our path; and that it is better to limp in the way, than run with the greatest swiftness out of it. Hence the Psalmist, after repeatedly declaring (Psalm 93, 96, 97, 99, &c.) that superstition should be banished from the world in order that pure religion may flourish, introduces God as reigning; meaning by the term, not the power which he possesses and which he exerts in the government of universal nature, but the doctrine by which he maintains his due supremacy: because error never can be eradicated from the heart of man until the true knowledge of God has been implanted in it.

4.Scripture can communicate to us what the revelation in the creation cannot

Accordingly, the same prophet, after mentioning that the heavens declare the glory of God, that the firmament sheweth forth the works of his hands, that the regular succession of day and night proclaim his Majesty, proceeds to make mention of the Word: - "The law of the Lord," says he, "is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes," (Psalm 19: 1-9.) For though the law has other uses besides, (as to which, see Book 2 c. 7, sec. 6, 10, 12,) the general meaning is, that it is the proper school for training the children of God; the invitation given to all nations, to behold him in the heavens and earth, proving of no avail. The same view is taken in the 29th Psalm, where the Psalmist, after discoursing on the dreadful voice of God, which, in thunder, wind, rain, whirlwind, and tempest, shakes the earth, makes the mountains tremble, and breaks the cedars, concludes by saying, "that in his temple does every one speak of his glory," unbelievers being deaf to all God's words when they echo in the air. In like manner another Psalm, after describing the raging billows of the sea, thus concludes, "Thy testimonies are very sure; holiness becometh thine house for ever," (Psalm 93: 5.) To the same effect are the words of our Saviour to the Samaritan woman, when he told her that her nation and all other nations worshipped they knew not what; and that the Jews alone gave worship to the true God, (John 4: 22.) Since the human mind, through its weakness, was altogether unable to come to God if not aided and upheld by his sacred word, it necessarily followed that all mankind, the Jews excepted, inasmuch as they sought God without the Word, were labouring under vanity and error.

----notes:
There are two great metaphors presented to us concerning faith and the origin of the true knowledge of God. The first derives from Ezekiel's valley of dry bones [Ezekiel 37:1-7] and the related image of a heart of flesh supernaturally replacing our heart of stone.
 [from: http://www.hornes.org/theologia/content/mark_horne/incarnation_church_and_new_heart.htm Thus, God says later through Jeremiah: “'But this is the covenant which I will make with the house of Israel after those days,' declares the Lord, 'I will put My law within them, and on their heart I will write it; and I will be their God, and they shall be My people.'” (31.33). God tells Ezekiel the same thing: “And I shall give them one heart, and shall put a new spirit within them. And I shall take the heart of stone out of their flesh and give them a heart of flesh, that they may walk in My statutes and keep My ordinances, and do them. Then they will be My people, and I shall be their God” (11.19, 20).] The point is that sinful man is dead and unable to revive himself, therefore in need of new flesh and a new heart.

The other one is the eyes of faith, seeing with our hearts, knowledge as cordial, knowledge as persuasive to the whole creature, to the whole being.
Calvin uses both of the metaphors continuously, here "unbelievers being deaf to all God's word's" so that the words are unable to be internalized. Curiously we usually speak of creation and things as being mute, but note:

 LUKE 19:37-40

^{Then, as He was now drawing near the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works they had seen,
saying: "Blessed is the King who comes in the name of the LORD!'
Peace in heaven and glory in the highest!"
And some of the Pharisees called to Him from the crowd, "Teacher, rebuke Your disciples."
But He answered and said to them, "I tell you that if these should keep silent, the stones would immediately cry out.}

----

7. THE TESTIMONY OF THE SPIRIT NECESSARY TO GIVE FULL AUTHORITY TO SCRIPTURE. THE IMPIETY OF PRETENDING THAT THE CREDIBILITY OF SCRIPTURE DEPENDS ON THE JUDGEMENT OF THE CHURCH.

It is necessary to attend to what I lately said, that our faith in doctrine is not established until we have a perfect conviction that God is its author. Hence, the highest proof of Scripture is uniformly taken from the character of him whose Word it is. The prophets and apostles boast not their own acuteness or any qualities which win credit to speakers, nor do they dwell on reasons; but they appeal to the sacred name of God, in order that the whole world may be compelled to submission. The next thing to be considered is, how it appears not probable merely, but certain, that the name of God is neither rashly nor cunningly pretended. If, then, we would consult most effectually for our consciences, and save them from being driven about in a whirl of uncertainty, from wavering, and even stumbling at the smallest obstacle, our conviction of the truth of Scripture must be derived from a higher source than human conjectures, judgements, or reasons; namely, the secret testimony of the Spirit. It is true, indeed, that if we choose to proceed in the way of arguments it is easy to establish, by evidence of various kinds, that if there is a God in heaven, the Law, the Prophecies, and the Gospel, proceeded from him. Nay, although learned men, and men of the greatest talent, should take the opposite side, summoning and ostentatiously displaying all the powers of their genius in the discussion; if they are not possessed of shameless effrontery, they will be compelled to confess that the Scripture exhibits clear evidence of its being spoken by God, and, consequently, of its containing his heavenly doctrine. We shall see a little farther on, that the volume of sacred Scripture very far surpasses all other writings. Nay, if we look at it with clear eyes, and unblessed judgement, it will forthwith present itself with a divine majesty which will subdue our presumptuous opposition, and force us to do it homage.

Still, however, it is preposterous to attempt, by discussion, to rear up a full faith in Scripture. True, were I called to contend with the craftiest despisers of God, I trust, though I am not possessed of the highest ability or eloquence, I should not find it difficult to stop their obstreperous mouths; I could, without much ado, put down the boastings which they mutter in corners, were anything to be gained by refuting their cavils. But although we may maintain the sacred Word of God against gainsayers, it does not follow that we shall forthwith implant the certainty which faith requires in their hearts. Profane men think that religion rests only on opinion, and, therefore, that they may not believe foolishly, or on slight grounds, desire and insist to have it proved by reason that Moses and the prophets were divinely inspired. But I answer,that the testimony of the Spirit is superior to reason. For as God alone can properly bear witness to his own words, so these words will not obtain full credit in the hearts of men, until they are sealed by the inward testimony of the Spirit. The same Spirit, therefore, who spoke by the mouth of the prophets, must penetrate our hearts, in order to convince us that they faithfully delivered the message with which they were divinely entrusted. This connection is most aptly expressed by Isaiah in these words, "My Spirit that is upon thee, and my words 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, saith the Lord, from henceforth and for ever," (Isa. 59: 21.) Some worthy persons feel disconcerted, because, while the wicked murmur with impunity at the Word of God,they have not a clear proof at hand to silence them, forgetting that the Spirit is called an earnest and seal to confirm the faith of the godly, for this very reason, that, until he enlightens their minds, they are tossed to and fro in a sea of doubts.

----notes:
obstreperous \uhb-STREP-uhr-uhs; ob-\, adjective:
1. Noisily and stubbornly defiant; unruly.
2. Noisy, clamorous, or boisterous.
Obstreperous derives from Latin obstrepere, "to make a noise, to clamor at or against; hence, to disturb, to interrupt by clamor," from ob-, "toward, against" + strepere, "to make a loud noise."

v. cav·iled, also cav·illed cav·il·ing, cav·il·ling cav·ils, cav·ils
v. intr. To find fault unnecessarily; raise trivial objections. See Synonyms at quibble.
v. tr. To quibble about; detect petty flaws in.
n. A carping or trivial objection.
[French caviller, from Old French, from Latin cavillr, to jeer, from cavilla, a jeering.]

----
5. Scripture bears its own authentication

Let it therefore be held as fixed, that those who are inwardly taught by the Holy Spirit acquiesce implicitly in Scripture; that Scripture carrying its own evidence along with it, deigns not to submit to proofs and arguments, but owes the full conviction with which we ought to receive it to the testimony of the Spirit. Enlightened by him, we no longer believe, either on our own judgement or that of others, that the Scriptures are from God; but, in a way superior to human judgement, feel perfectly assured - as much so as if we beheld the divine image visibly impressed on it -that it came to us, by the instrumentality of men, from the very mouth of God. We ask not for proofs or probabilities on which torest our judgement, but we subject our intellect and judgement to it as too transcendent for us to estimate. This, however, we do, not in the manner in which some are wont to fasten on an unknown object, which, as soon as known, displeases, but because we have a thorough conviction that, in holding it, we hold unassailable truth; not like miserable men, whose minds are enslaved by superstition, but because we feel a divine energy living and breathing in it - an energy by which we are drawn and animated to obey it, willingly indeed, and knowingly, but more vividly and effectually than could be done by human will or knowledge.

Hence, God most justly exclaims by the mouth of Isaiah, "Ye are my witnesses, saith the Lord, and my servant whom I have chosen, that ye may know and believe me, and understand that I am he," (Isa. 43: 10.)Such, then, is a conviction which asks not for reasons; such, acknowledge which accords with the highest reason, namely knowledge in which the mind rests more firmly and securely than in any reasons; such in fine, the conviction which revelation from heaven alone can produce. I say nothing more than every believer experiences in himself, though my words fall far short of the reality.

8. THE CREDIBILITY OF SCRIPTURE SUFFICIENTLY PROVED IN SO FAR AS NATURAL REASON ADMITS.

(The unique majesty and impressiveness, and the high antiquity, of Scripture, 1-4)
1. Scripture is superior to all human wisdom

In vain were the authority of Scripture fortified by argument, or supported by the consent of the Church, or confirmed by any other helps, if unaccompanied by an assurance higher and stronger than human judgement can give. Till this better foundation has been laid, the authority of Scripture remains in suspense. On the other hand, when recognising its exemption from the common rule, we receive it reverently, and according to its dignity, those proofs which were not so strong as to produce and rivet a full conviction in our minds, become most appropriate helps. For it is wonderful how much we are confirmed in our belief, when we more attentively consider how admirably the system of divine wisdom contained in itis arranged - how perfectly free the doctrine is from every thing that savours of earth - how beautifully it harmonises in all its parts - and how rich it is in all the other qualities which give an air of majesty to composition. Our hearts are still more firmly assured when we reflect that our admiration is elicited more by the dignity of the matter than by the graces of style. For it was not without an admirable arrangement of Providence, that the sublime mysteries of the kingdom of heaven have for the greater part been delivered with a contemptible meanness of words. Had they been adorned with a more splendid eloquence, the wicked might have cavilled, and alleged that this constituted all their force. But now, when an unpolished simplicity, almost bordering on rudeness, makes a deeper impression than the loftiest flights of oratory, what does it indicate if not that the Holy Scriptures are too mighty in the power of truth to need the rhetorician's art? Hence there was good ground for the Apostle's declaration, that the faith of the Corinthians was founded not on "the wisdom of men," but on "the power of God," (1 Cor. 2: 5,) this speech and preaching among them having been "not with enticing words of man's wisdom, but in demonstration of the Spirit and of power," (1 Cor. 2: 5.) For the truth is vindicated in opposition to every doubt, when, unsupported by foreign aid, it has its sole sufficiency in itself.

How peculiarly this property belongs to Scripture appears from this, that no human writings, however skilfully composed, are at all capable of affecting us in a similar way. Read Demosthenes or Cicero, read Plato, Aristotle, or any other of that class: you will, I admit, feel wonderfully allured, pleased, moved, enchanted; but turn from them to the reading of the Sacred Volume, and whether you will or not, it will so affect you, so pierce your heart, so work its way into your very marrow, that, in comparison of the impression so produced, that of orators and philosophers will almost disappear; making it manifest that in the Sacred Volume there is a truth divine, a something which makes it immeasurably superior to all the gifts and graces attainable by man.

2.Not style but content is decisive
...

I confess, however, that in elegance and beauty, nay, splendour, the style of some of the prophets is not surpassed by the eloquence of heathen writers. By examples of this description, the Holy Spirit was pleased to show that it was not from want of eloquence he in other instances used a rude and homely style. But whether you read David, Isaiah, and others of the same class, whose discourse flows sweet and pleasant; or Amos the herdsman, Jeremiah, and Zechariah, whose rougher idiom savours of rusticity; that majesty of the Spirit to which I adverted appears conspicuous in all. I am not unaware, that as Satan often apes God, that he may by a fallacious resemblance the better insinuate himself into the minds of the simple, so he craftily disseminated the impious errors with which he deceived miserable men in an uncouth and semi-barbarous style, and frequently employed obsolete forms of expression in order to cloak his impostures. None possessed of any moderate share of sense need be told how vain and vile such affectation is. But in regard to the Holy Scriptures, however petulant men may attempt to carp at them, they are replete with sentiments which it is clear that man never could have conceived. Let each of the prophets be examined, and not one will be found who does not rise far higher than human reach. Those who feel their works insipid must be absolutely devoid of taste.

9. ALL THE PRINCIPLES OF PIETY SUBVERTED BY FANATICS, WHO SUBSTITUTE REVELEVATIONS FOR SCRIPTURE.

1.The fanatics wrongly appeal to the Holy Spirit

Those who, rejecting Scripture, imagine that they have some peculiar way of penetrating to God, are to be deemed not so much under the influence of error as madness. For certain giddy men have lately appeared, who, while they make a great display of the superiority of the Spirit, reject all reading of the Scriptures themselves, and deride the simplicity of those who only delight in what they call the dead and deadly letter. But I wish they would tell me what spirit it is whose inspiration raises them to such a sublime height that they dare despise the doctrine of Scripture as mean and childish. If they answer that it is the Spirit of Christ, their confidence is exceedingly ridiculous; since they will, I presume, admit that the apostles and other believers in the primitive Church were not illuminated by any other Spirit. None of these thereby learned to despise the word of God, but every one was imbued with greater reverence for it, as their writings most clearly testify. And, indeed, it had been so foretold by the mouth of Isaiah. For when he says, "My Spirit that is upon thee, and my words 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, saith the Lord, from henceforth and for ever," he does not tie down the ancient Church to external doctrine, as he were a mere teacher of elements; he rather shows that, under the reign of Christ, the true and full felicity of the new Church will consist in their being ruled not less by the Word than by the Spirit of God. Hence we infer that these miscreants are guilty of fearful sacrilege in tearing asunder what the prophet joins in indissoluble union. Add to this, that Paul, though carried up even to the third heaven, ceased not to profit by the doctrine of the law and the prophets, while, in like manner, he exhorts Timothy, a teacher of singular excellence, to give attention to reading, (1 Tim. 4: 13.) And the eulogium which he pronounces on Scripture well deserves to be remembered, viz., that "it is profitable for doctrine, for reproof, for correction, and for instruction in righteousness, that the man of God may be perfect," (2 Tim. 3: 16.) What an infatuation of the devil, therefore, to fancy that Scripture, which conducts the sons of God to the final goal, is of transient and temporary use?

Again, I should like those people to tell me whether they have imbibed any other Spirit than that which Christ promised to his disciples. Though their madness is extreme, it will scarcely carry them the length of making this their boast. But what kind of Spirit did our Saviour promise to send? One who should not speak of himself, (John 16: 13,) but suggest and instil the truths which he himself had delivered through the word. Hence the office of the Spirit promised to us, is not to form new and unheard-of revelations, or to coin a new form of doctrine, by which we may be led away from the received doctrine of the gospel, but to seal on our minds the very doctrine which the gospel recommends.

2. The Holy Spirit is recognized in his agreement with Scripture

Hence it is easy to understand that we must give diligent heed both to the reading and hearing of Scripture, if we would obtain any benefit from the Spirit of God, (just as Peter praises those who attentively study the doctrine of the prophets, (2 Pet. 1: 19,) though it might have been thought to be superseded after the gospel light arose,) and, on the contrary, that any spirit which passes by the wisdom of God's Word, and suggests any other doctrine, is deservedly suspected of vanity and falsehood. Since Satan transforms himself into an angel of light, what authority can the Spirit have with us if he be not ascertained by an infallible mark? And assuredly he is pointed out to us by the Lord with sufficient clearness; but these miserable men err as if bent on their own destruction, while they seek the Spirit from themselves rather than from Him. But they say that it is insulting to subject the Spirit, to whom all things are to be subject, to the Scripture: as if it were disgraceful to the Holy Spirit to maintain a perfect resemblance throughout, and be in all respects without variation consistent with himself. True, if he were subjected to a human, an angelical, or to any foreign standard, it might be thought that he was rendered subordinate, or, if you will, brought into bondage, but so long as he is compared with himself, and considered in himself, how can it be said that he is thereby injured? I admit that he is brought to a test, but the very test by which it has pleased him that his majesty should be confirmed. It ought to be enough for us when once we hear his voice; but lest Satan should insinuate himself under his name, he wishes us to recognise him by the image which he has stamped on the Scriptures. The author of the Scriptures cannot vary, and change his likeness. Such as he there appeared at first, such he will perpetually remain. There is nothing contumelious to him in this, unless we are to think it would be honourable for him to degenerate, and revolt against himself.

----notes:

\Con`tu*me"li*ous\ (?or ?; 106), a. [L.contumeliosus.]
1. Exhibiting contumely; rudely contemptuous; insolent;
   disdainful.
Scoffs, and scorns, and contumelious taunts. --Shak.
2. Shameful; disgraceful. [Obs.] --Dr. H. More. --
  
----

Word and Spirit belong inseparably together

Their cavil about our cleaving to the dead letter carries with it the punishment which they deserve for despising Scripture. It is clear that Paul is there arguing against false apostles, (2 Cor. 3: 6,) who, by recommending the law without Christ, deprived the people of the benefit of the New Covenant, by which the Lord engages that he will write his law on the hearts of believers, and engrave it on their inward parts. The letter therefore is dead, and the law of the Lord kills its readers when it is dissevered from the grace of Christ, and only sounds in the ear without touching the heart. But if it is effectually impressed on the heart by the Spirit; if it exhibits Christ, it is the word of life converting the soul, and making wise the simple. Nay, in the very same passage, the apostle calls his own preaching the ministration of the Spirit, (2 Cor. 3: 8,) intimating that the Holy Spirit so cleaves to his own truth, as he has expressed it in Scripture, that he then only exerts and puts forth his strength when the word is received with due honour and respect.

There is nothing repugnant here to what was lately said, (chap. 7) that we have no great certainty of the word itself, until it be confirmed by the testimony of the Spirit. For the Lord has so knit together the certainty of his word and his Spirit, that our minds are duly imbued with reverence for the word when the Spirit shining upon it enables us there to behold the face of God; and, on the other hand, we embrace the Spirit with no danger of delusion when we recognise him in his image, that is, in his word. Thus, indeed, it is. God did not produce his word before men for the sake of sudden display, intending to abolish it the moment the Spirit should arrive; but he employed the same Spirit, by whose agency he had administered the word, to complete his work by the efficacious confirmation of the word.

10. IN SCRIPTURE, THE TRUE GOD OPPOSED, EXCLUSIVELY, TO ALL THE GODS OF THE HEATHEN.

1. The Scriptural doctrine of God the Creator

We formerly observed that the knowledge of God, which, in other respects, is not obscurely exhibited in the frame of the world, and in all the creatures, is more clearly and familiarly explained by the word. It may now be proper to show, that in Scripture the Lord represents himself in the same character in which we have already seen that he is delineated in his works. A full discussion of this subject would occupy a large space. But it will here be sufficient to furnish a kind of index, by attending to which the pious reader may be enabled to understand what knowledge of God he ought chiefly to search for in Scripture, and be directed as to the mode of conducting the search. I am not now adverting to the peculiar covenant by which God distinguished the race of Abraham from the rest of the nations. For when by gratuitous adoption he admitted those who were enemies to the rank of sons, he even then acted in the character of a Redeemer. At present, however, we are employed in considering that knowledge which stops short at the creation of the world, without ascending to Christ the Mediator. But though it will soon be necessary to quote certain passages from the New Testament, (proofs being there given both of the power of God the Creator, and of his providence in the preservation of what he originally created,) I wish the reader to remember what my present purpose is, that he may not wander from the proper subject. Briefly, then, it will be sufficient for him at present to understand how God, the Creator of heaven and earth, governs the world which was made by him. In every part of Scripture we meet with descriptions of his paternal kindness and readiness to do good, and we also meet with examples of severity which show that he is the just punisher of the wicked, especially when they continue obstinate notwithstanding of all his forbearance.

2. The attributes of God according to Scripture agree with those known in his creatures

There are certain passages which contain more vivid descriptions of the divine character, setting it before us as if his genuine countenance were visibly portrayed. Moses, indeed, seems to have intended briefly to comprehend whatever may be known of God by man, when he said, "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, unto the third and to the fourth generation," (Ex. 34: 6, 7.) Here we may observe, firsts that his eternity and selfexistence are declared by his magnificent name twice repeated; and, secondly, that in the enumeration of his perfections, he is described not as he is in himself, but in relation to us, in order that our acknowledgement of him may be more a vivid actual impression than empty visionary speculation. Moreover, the perfections thus enumerated are just those which we saw shining in the heavens, and on the earth - compassion, goodness, mercy, justice, judgement, and truth. For power and energy are comprehended under the name Elohim.

Similar epithets are employed by the prophets when they would fully declare his sacred name. Not to collect a great number of passages, it may suffice at present to refer to one Psalm, (145) in which a summary of the divine perfections is so carefully given that not one seems to have been omitted. Still, however, every perfection there set down may be contemplated in creation; and, hence, such as we feel him to be when experience is our guide, such he declares himself to be by his word. In Jeremiah, where God proclaims the character in which he would have us to acknowledge him, though the description is not so full, it is substantially the same. "Let him that glorieth," says he, "glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving-kindness, judgement, and righteousness, in the earth," (Jerem. 9: 24.) Assuredly, the attributes which it is most necessary for us to know are these three: Loving-kindness, on which alone our entire safety depends: Judgement, which is daily exercised on the wicked, and awaits them in a severer form, even for eternal destruction: Righteousness, by which the faithful are preserved, and most benignly cherished. The prophet declares, that when you understand these, you are amply furnished with the means of glorying in God. Nor is there here any omission of his truth, or power, or holiness, or goodness. For how could this knowledge of his loving-kindness, judgement, and righteousness, exist, if it were not founded on his inviolable truth? How, again, could it be believed that he governs the earth with judgement and righteousness, without presupposing his mighty power? Whence, too, his loving-kindness, but from his goodness? In fine, if all his ways are loving-kindness, judgement, and righteousness, his holiness also is thereby conspicuous.

Moreover, the knowledge of God, which is set before us in the Scriptures, is designed for the same purpose as that which shines in creation, viz., that we may thereby learn to worship him with perfect integrity of heart and unfeigned obedience, and also to depend entirely on his goodness.

3. Because the unity of God was also not unknown to the heathen, the worshipers of idols are the more inexcusable

11. IMPIETY OF ATTRIBUTING A VISIBLE FORM TO GOD. - THE SETTING UP OF IDOLS A DEFECTION FROM THE TRUE GOD.

12. GOD DISTINGUISHED FROM IDOLS, THAT HE MAY BE THE EXCLUSIVE OBJECT OF WORSHIP.

1. True religion binds us to God as the one and only God

We said at the commencement of our work, (chap. 2,) that the knowledge of God consists not in frigid speculation, but carries worship along with it; and we touched by the way (chap. 5 s. 6, 9, 10) on what will be more copiously treated in other places, (Book 2, chap. 8,) viz., how God is duly worshipped. Now I only briefly repeat, that whenever Scripture asserts the unity of God, it does not contend for a mere name, but also enjoins that nothing which belongs to Divinity be applied to any other; thus making it obvious in what respect pure religion differs from superstition. The Greek word "eusebeia" means "right worship;" for the Greeks, though groping in darkness, were always aware that a certain rule was to be observed, in order that God might not be worshipped absurdly. Cicero truly and shrewdly derives the name "religion" from "relego", and yet the reason which he assigns is forced and farfetched, viz., that honest worshipers read and read again, and ponder what is true. I rather think the name is used in opposition to vagrant license - the greater part of mankind rashly taking up whatever first comes in their way, whereas piety, that it may stand with a firm step, confines itself within due bounds. In the same way superstition seems to take its name from its not being contented with the measure which reason prescribes, but accumulating a superfluous mass of vanities. But to say nothing more of words, it has been universally admitted in all ages, that religion is vitiated and perverted whenever false opinions are introduced into it, and hence it is inferred, that whatever is allowed to be done from inconsiderate zeal, cannot be defended by any pretext with which the superstitious may choose to cloak it. But although this confession is in every man's mouth, a shameful stupidity is forthwith manifested, inasmuch as men neither cleave to the one God, nor use any selection in their worship, as we have already observed.

But God, in vindicating his own right, first proclaims that he is a jealous God, and will be a stern avenger if he is confounded with any false god; and thereafter defines what due worship is, in order that the human race may be kept in obedience. Both of these he embraces in his Law when he first binds the faithful in allegiance to him as their only Lawgiver, and then prescribes a rule for worshipping him in accordance with his will. The Law, with its manifold uses and objects, I will consider in its own place; at present I only advert to this one, that it is designed as a bridle to curb men, and prevent them from turning aside to spurious worship. But it is necessary to attend to the observation with which I set out, viz., that unless everything peculiar to divinity is confined to God alone, he is robbed of his honour, and his worship is violated.

It may be proper here more particularly to attend to the subtleties which superstition employs. In revolting to strange gods, it avoids the appearance of abandoning the Supreme God, or reducing him to the same rank with others. It gives him the highest place, but at the same time surrounds him with a tribe of minor deities, among whom it portions out his peculiar offices. In this way, though in a dissembling and crafty manner, the glory of the Godhead is dissected, and not allowed to remain entire. In the same way the people of old, both Jews and Gentiles, placed an immense crowd in subordination to the father and ruler of the gods, and gave them, according to their rank, to share with the supreme God in the government of heaven and earth. In the same way, too, for some ages past, departed saints have been exalted to partnership with God, to be worshipped, invoked, and lauded in his stead. And yet we do not even think that the majesty of God is obscured by this abomination, whereas it is in a great measure suppressed and extinguished - all that we retain being a frigid opinion of his supreme power. At the same time, being deluded by these entanglements, we go astray after divers gods.

2. A distinction without a difference

13. THE UNITY OF THE DIVINE ESSENCE IN THREE PERSONS TAUGHT, IN SCRIPTURE, FROM THE FOUNDATION OF THE WORLD.

Sections.

1. Scripture, in teaching that the essence of God is immense and spiritual, refutes not only idolaters and the foolish wisdom of the world, but also the Manichees and Anthropomorphites. These latter briefly refuted.
2. In this one essence are three persons, yet so that neither is there a triple God, nor is the simple essence of God divided. Meaning of the word Person in this discussion. Three hypostases in God, or the essence of God.
3. Objection of those who, in this discussion, reject the use of the word Person. Answer
   1. That it is not a foreign term, but is employed for the explanation of sacred mysteries.
4. Answer continued,
   2. The orthodox compelled to use the terms, Trinity, Subsistence, and Person. Examples from the case of the Asians and Sabellians.
5. Answer continued,
   3. The ancient Church, though differing somewhat in the explanation of these terms, agree in substance. Proofs from Hilary, Jerome, Augustine, in their use of the words Essence, Substance, Hypostasis.
   4. Provided the orthodox meaning is retained, there should be no dispute about mere terms. But those who object to the terms usually favour the Arian and Sabellian heresy.
6. After the definition of the term follows a definition and explanation of the thing meant by it. The distinction of Persons.
7. Proofs of the eternal Deity of the Son. The Son the "logos" of the Eternal Father, and, therefore, the Son Eternal God. Objection. Reply.
8. Objection, that the Logos began to be when the creating God spoke. Answer confirmed by Scripture and argument.
9. The Son called God and Jehovah. Other names of the Eternal Father applied to him in the Old Testament. He is, therefore, the Eternal God. Another objection refuted. Case of the Jews explained.
10. The angel who appeared to the fathers under the Law asserts that he is Jehovah. That angel was the Logos of the Eternal Father. The Son being that Logos is Eternal God. Impiety of Servetus refuted. Why the Son appeared in the form of an angel.
11. Passages from the New Testament in which the Son is acknowledged to be the Lord of Hosts, the Judge of the world, the God of glory, the Creator of the world, the Lord of angels, the King of the Church, the eternal Logos, God blessed for ever, God manifest in the flesh, the equal of God, the true God and eternal life, the Lord and God of all believers. Therefore, the Eternal God.
12. Christ the Creator, Preserver, Redeemer, and Searcher of hearts. Therefore, the Eternal God.
13. Christ, by his own inherent power, wrought miracles, and bestowed the power of working them on others. Out of the Eternal God there is no salvation, no righteousness, no life. All these are in Christ. Christ, consequently, is the Eternal God. He in whom we believe and hope, to whom we pray, whom the Church acknowledges as the Saviour of the faithful, whom to know is life eternal, in whom the pious glory, and through whom eternal blessings are communicated, is the Eternal God. All these Christ is, and, therefore, he is God.
14. The Divinity of the Spirit proved.
    I. He is the Creator and Preserver of the world.
    II. He sent the Prophets.
    III. He quickeneth all things.
    IV. He is everywhere present.
    V. He renews the saints, and fits them for eternal life.
    VI. All the offices of Deity belong to him.
15. The Divinity of the Spirit continued.
    VII. He is called God.
    VIII. Blasphemy against him is not forgiven.
16. What view to be taken of the Trinity. The form of Christian baptism proves that there are three persons in one essence. The Arian and Macedonian heresies.
17. Of the distinction of Persons. They are distinct, but not divided. This proved.
18. Analogies taken from human affairs to be cautiously used. Due regard to be paid to those mentioned by Scripture.
19. How the Three Persons not only do not destroy, but constitute the most perfect unity.
20. Conclusion of this part of the chapter, and summary of the true doctrine concerning the unity of Essence and the Three Persons.
21. Refutation of Arian, Macedonian, and Anti Trinitarian heresies. Caution to be observed.
22. The more modern Anti Trinitarians, and especially Servetus, refuted.
23. Other Anti Trinitarians refuted. No good objection that Christ is called the Son of God, since he is also called God. Impious absurdities of some heretics.
24. The name of God sometimes given to the Son absolutely as to the Father. Same as to other attributes. Objections refuted.
25. Objections further refuted. Caution to be used.
26. Previous refutations further explained.
27. Reply to certain passages produced from Irenaeus. The meaning of Irenaeus.
28. Reply to certain passages produced from Tertullian. The meaning of Tertullian.
29. Anti Trinitarians refuted by ancient Christian writers; e. g., Justin, Hilary. Objections drawn from writings improperly attributed to Ignatius. Conclusion of the whole discussion concerning the Trinity.

The doctrine of Scripture concerning the immensity and the spirituality of the essence of God, should have the effect not only of dissipating the wild dreams of the vulgar, but also of refuting the subtleties of a profane philosophy. One of the ancients though the spake shrewdly when he said that everything we see and everything we do not see is God, (Senec. Praef. lib. 1 Quaest. Nat.) In this way he fancied that the Divinity was transfused into every separate portion of the world. But although God, in order to keep us within the bounds of soberness, treats sparingly of his essence, still, by the two attributes which I have mentioned, he at once suppresses all gross imaginations, and checks the audacity of the human mind. His immensity surely ought to deter us from measuring him by our sense, while his spiritual nature forbids us to indulge in carnal or earthly speculation concerning him. With the same view he frequently represents heaven as his dwelling-place. It is true, indeed, that ashe is incomprehensible, he fills the earth also, but knowing that our minds are heavy and grovel on the earth, he raises us above the worlds that he may shake off our sluggishness and inactivity. And here we have a refutation of the error of the Manichees, who, by adopting two first principles, made the devil almost the equal ofGod. This, assuredly, was both to destroy his unity and restrict his immensity. Their attempt to pervert certain passages of Scripture proved their shameful ignorance, as the very nature of the error did their monstrous infatuation. The Anthropomorphites also, who dreamed of a corporeal God, because mouth, ears, eyes, hands, and feet, are often ascribed to him in Scripture, are easily refuted. For who is so devoid of intellect as not to understand that God, in so speaking, lisps with us as nurses are wont to do with little children? Such modes of expression, therefore, do not so much express what kind of a being God is, as accommodate the knowledge of him to our feebleness. In doing so, he must, of course, stoop far below his proper height.

----notes:
This is one of the very often quoted parts of Calvin, on the idea of God accommodating Himself to our feebleness. It is a big deal and an important contribution to theology and Biblical hermeneutics.

Calvin had a developed view of biblical accommodation whereby revelation is limited to man's ability to understand it. Accommodation is at the heart of Calvin's entire approach to theology. He did not focus on the abstract, speculative aspects of the nature of God, but rather on God's revelation to man. The problem with such revelation lies in the contrast between the infinite nature of God and the limited, sinful nature of man. For any communication to take place, man must be able to understand. Therefore, God must accommodate revelation to man's capacity. Accommodation is extremely important not just in biblical revelation, but also in all modes of God's communication to man including general revelation and the Incarnation.

In addition, it should be noted that accommodation was designed not for the well-educated elite, but for the commonpeople. This explains the use of phenomenological and anthropomorphic language in Scripture. It also helps to explain the self-authenticating nature of Scripture. If man could discover the divine nature of the Bible without the internal witness of the Holy Spirit, the educated classes would have a marked advantage. The use of reason in recognizing the external marks of Scripture, therefore, helped to confirm the faith of those who already believe.

Accommodation also contributed to an understanding of the decrees of God as well as the mystery of the sacraments. Calvin used the concept of accommodation extensively in his discussion of the sacraments, which were provided as signs and seals of divine promises. In every aspect of God's communication to mankind, he used accommodation to ensure that finite man could both understand and enjoy a relationship with the infinite God.

This does not mean that Reformed divines such as Francis Turretin held a wooden view of inspiration. Contrary to the belief among some scholars that the post-Reformation scholastics did not develop the concept of accommodation, Reformed scholastics such as Turretin posited a full doctrine of biblical accommodation in striking similarity to Calvin by which God reveals himself progressively throughout Scripture.

Opaqueness is part of the human condition. We can never be sure what someone else is feeling or thinking. Expressions can serve as cues (wincing as a sign of pain, crying of grief, and so on), but they can be dissimulated. Hence the importance of speech. The Targum calls mankind 'the speaking animal'. Through words, conversation, talking together, we convey to others our feelings and intentions. The Hebrew Bible is a profound meditation on language. In Judaism, words create ('And G-d said . . . and there was') and can also destroy (lashon hara, 'evil speech'). The greatest command is to listen (Shema Yisrael). Judaism is a religion of the ear, of hearing.

Seeing, by contrast, can be far more deceptive. Experiments in social psychology have shown how deeply our impressions of people are formed, not by what we see, but by what we expect to see. In one famous test, students were given a description of a guest lecturer before he entered the room. One group was told that he was intelligent, skilful, industrious, warm, determined, practical and cautious. A second group was given the same list of traits, with one difference: the word cold was substituted for the word warm. After the lecture, students were asked to give their impressions of the speaker. The 'cold' group found him to be more unsociable, self-centred, irritable, humourless and ruthless than did the 'warm' group, despite the fact that they had heard the same talk from the same person (H. H. Kelley, 'The warm-cold variable in first impressions of persons', Journal of Personality, 18: 431-39).

from: http://www.chiefrabbi.org/thoughts/shelach.htm
-=-=-=-

When discussing Calvin's position on the natural knowledge of God, it is important to keep in mind the distinct senses in which Calvin uses the expression "knowledge of God." The negative interpretation of Calvin's view of natural knowledge of God in thinkers like Barth and Beversluis typically depends on confusion at this juncture. Calvin prefaces his entire discussion on man's knowledge of God in the Institutes with this statement:

Calvin immediately distinguishes this kind of knowledge from another sort:

So already Calvin has introduced two important concepts in these opening words of chapter two of book one of the Institutes.

(1) The distinction between knowledge of God as creator and knowledge of God as redeemer - the so-called duplex cognitio Dei (two-fold knowledge of God).

(2) The primal and simple knowledge of God as creator, which includes (a) conceiving that there is a God, (b) grasping what benefits us and is proper to his glory, and (c) piety, which Calvin defines as "that reverence joined with love of God which the knowledge of his benefits induces." (Institutes 1.2.1).
...
In contrast to Beversluis I think it is quite clear that Calvin teaches that fallen, and yes unregenerate, people do hold (some) true beliefs about God, where such beliefs are among the deliverances of reason. In this sense, then, fallen humans can and do have a natural knowledge of God apart from an internal work of the Spirit. Moreover, there are a number of epistemological theories that would allow construing such beliefs as possessing positive epistemic status. We should grant that this sort of knowledge is not Calvin's focus or main interest, but it is nonetheless an unpacked presupposition in his texts. Now I suggested above Calvin says very little about what would turn these true beliefs about God into knowledge (perhaps he thought true belief was propositional knowledge). But he does use the word "knowledge" to refer to these true beliefs.

In its developed form, the modern worldview ushered in by the Enlightenment argued for several important intellectual commitments, each of which forced the church to narrow the foundations upon which the authority of its truth claims rested:

First, a commitment to reason, not revelation, as the source of knowledge, and a related commitment to the independent judgment of rational persons as the ultimate arbiter between truth claims.

Second, a commitment to a method of searching for the truth that required the development of a disciplined "on-looker" consciousness, in which one disengages from the object of study in order to see it in terms of its apparent objective patterns of relationship to the world.

Third, a commitment to a split between subject and object, requiring that a distinction be made between facts (i.e., public knowledge arising from rational, scientific observation and subject to tests of non-verifiability) and values (i.e., private knowledge arising from personal and private choice, and not subject to tests of non-verifiability).

Fourth, given the split between subject and object, a commitment to the freedom of human beings to manipulate the world around them so long as the benefits to be gained outweigh the damage to be done.

Fifth, a commitment to the notion that a rational, universal moral structure exists for human life, and that the discovery of this moral structure provides both the means toward, and the end of, social progress.