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John Calvin and the Internal Testimony of the Holy Spirit 185
Yet it would be a mistake to describe the self-authenticating power of
the word itself without the role of the Holy Spirit:
The testimony of the Spirit is more excellent than all reason. For
as God alone is a fit witness of himself in his word, the Word will
not find acceptance in men’s hearts before it is sealed by the inward
testimony of the Spirit. The same Spirit therefore who has spoken
through the mouths of the prophets must penetrate into our hearts
to persuade us that they faithfully proclaimed what had been divinely
commanded . . . because until he illumines their minds, they
ever waver among many doubts! 7
What about the role of historical augments and other efforts of
apologetics to confirm the truth of God’s word? Do they have a place?
Calvin answers:
Of themselves these [proofs] are not strong enough to provide a
firm faith until our Heavenly Father, revealing his majesty there, lifts
reverence for Scripture beyond the realm of controversy. Therefore
Scripture will ultimately suffice for a saving knowledge of God only
when its certainty is founded upon the inward persuasion of the
Holy Spirit. Indeed, these human testimonies which exist to confirm
it will not be vain if, as secondary aids to our feebleness, they follow
that chief and highest testimony. 8
We saw in the preceding chapter that the spiritual sight of the majesty
of God in the word is an embattled sight. It can be clouded. In
God’s wisdom and providence, he has ordained that “human testimonies”
and “secondary aids” are used from time to time to push these
clouds aside and serve the sight of God’s glory in Scripture. That, I
think, is what Calvin meant.
by its peculiar fragrance without any additional testimony. Thus the Scripture, which is set forth to us in
respect to the new man and spiritual senses, now under the symbol of a clear light (Ps. 119:105), then of
the most sweetest food (Ps. 19:10; Is. 55:1, 2; Heb. 5:14) and again of the sweetest smelling savor (Cant.
1:3), may easily be distinguished of itself by the senses of the new man as soon as it is presented to them
and makes itself known by its own light, sweetness and fragrance (euōdia); so that there is no need to
seek elsewhere for proof that this is light, food or a sweet smelling savor.” Francis Turretin, Institutes of
Elenctic Theology, ed. James T. Dennison Jr., trans. George Musgrave Giger, vol. 1 (Phillipsburg, NJ: P&R,
1992–1997), 89–90.
7
Calvin, Institutes, 1.7.4.
8
Ibid., 1.8.13.