W. Gary CI'ampton, Th.D.

WHAT
CALVIN
SAYS
What calvin Says About Providence and Man
Providence
For Calvin, the doctrines of creation
and providence are inseparable; he is no
deist. He writes, "To make God a
momentary Creator, who once for all
fInished His work, would be cold and
barren, and we must differ from profane
men especially in that wesee the presence
of divine power shining as much in the
continuing state of the universe as in its
inception. .. Faith ought to penetrate more
deeply, namely, having found Him
Creator of all, fonhwith to conclude He is
also everlasting Governor and Preserver -
not only in that He drives the celestial
frame as well as its several parts by a
universal motion, but also in that He
sustains, nourishes, and cares for,
everything He has made, even to the least
sparrow [ef. Matt.l0:29J ... All parts of the
universe are quickened by God's secret
inspiration" Onstttutes 1:16:1).
Funher, Calvin states, "Herein lies
the IUlfathomable greatness of God: not
only did He once create heaven and eanh
but He also guides the whole process
according to His will. Thus he who
confesses Godas Creatorwhilesupposing
that He remains tranquilly in heaven
withoutcaringfortheworld, outrageously
deprives God of all effective power" (cited
in Niesel, Op. cil, p. 70). likewise, the
providential work of God involves all
three members of the Triniry Onstitutes
1:13:12,14). Just as theworld was created
by the powerful Word of God (Heb.
11 :3), soalso is it preserved and governed
by that same Word (Commentary on
Hebrews 1:3).
In Calvin's theology there is a
universal, or general, aswellasa panicular,
or special, providence of God Onstitutes
1:16-18). The former has to do with the
common grace which is universal to all
mankind; the latter pertains only to the
elect . Charles Panee writes, "Calvin
considers God's work in the government
of the world under three aspects. First,
there is a universal operation by which
God conducts all creatures according to
the condition and properties which He
gives to each of them when they are
formed. This direction is called the order
of nature ... The second aspect of God's
work in His creatures is that He extends
His hand to help His servants and to
punish the wicked ... The third aspect of
theworkofGodconsistsinHisgovernance
of the faithful, living and reigningin them
by His Holy Spirit" (Readings In Calvin's
Theology, edited by Donald K McKim,
pp.69,70).
Hence,].!. Packer rightly states that
John Calvin's theism (and Calvinism in
general) is to be viewed as, "a unified
philosophyofhistorywhichseesthewhole
diversiry of processes and events that take
place in God's world as no more, and no
less, than the outworking of His great
preordained plan for His creatures and
His church" (A Quest For Godliness, p.
129).
Calvin's doctrine of providence is far
from a stoic fatalism. He avers that God
is the eternalfIrst cause of all things. Yetat
the same time, men are fully responsible
for their actions (Calvin finds no paradox
in these two teachings) (Institutes 1:17:3;
1Il:23:7). Here again the Reformer is
completely in line with the Calvinistic
Westminster Confession Of Faith 01,2,3),
which states, "Although, in relation to the
foreknowledge and decree of God, the
first cause, all things come to pass
immutably, and infallibly; yet, by the
same providence, He ordereth them to
fall out, according to the nature of second
causes, either necessarily, freely, or
contingemly ... God, in His ordinary
providence, maketh use of means, yet is
free to work without, above, and against
them, at His pleasure."
In this schema, the wind, rain, sinful
acts of men, miracles, etc., are all second
causes, used by God to accomplish His
sovereign purposes Onstitutes 1:16:5-7).
This is far from stoicism, says Calvin,
which maintains that necessityfutalistically
lies in a chain of causes. Christianity, on
. the other hand, avers that the eternal
decrees of a sovereign, benevolent God
govern the course of the universe. He
approvingly cites Basil and Augustine in
claiming that fonune (luck) and chance
are pagan terms, not to be used within
Christian circles. When such words are
found in Scripture they are to be
understood as "seemingly" contigent
June 1991 THE COUNSEL of Chakedon 1;1
events as man looks upon them; whereas,
in actuality Christian man knows that all
thing; come from God (1:16:8,9).
As noted, according to Calvin, as
wilhthe Westminster divines (WCfV,4),
even the sinful acts of men are included in
the Triune God's sovereign governing of
this utilver:se (as a part of His decretive
will), and not by "a bare permission"; He
wills It (Institutes II:4:3; III:23:8). Yet,
mankind is not excused from his evil
deeds. Sin is a violation of the
preceptive will of God; thus,
God is not to be considered the
authorofevU(I:17:5; 18:4; II:4:3;
lll:23:8). (Note is made that,
accordingto Calvin, even though
aU evil in the world is ultimately
to be viewed, biblically, as a
result of God's decree, it
nevertheless, comes from His
decree and not His nature
[1:17:5; 18:2].)
For example, in his
Institutes [I:16:81,Calvinwrites,
"we mal<e God the ruler and
governor of all things, who in
accordancewithHiswisdomhas
fromthefarthest Umit of eternity
decreed what He was going to
dO,artdnowbyHisrnightca.rries
out what He has decreed. From
this we declare that not only heaven and
earth and the inanimate creatures, but
also the planS and intentions of men, are
so governed by His providence that they
are borne by it straIght to their appointed
end.") ..
Calvin also maintains that the
doctrineofprovidenceis one which yields
the Christilm much comfort. Says the
Reformer, "Therefore no one will weigh
God'sprovtdenceproperlyandprofitably
but him who considers that his business
is with his Maker and the Framer of the
universe, and with becoming humility
subrnits himself to fearand reverence ... All
who will compOse theniselves to this
moderation will not murmur against God
on account of their adversities in time
past, nor lay the blame for their own
wickedness upon Him ... But rather let
them inquire and learn from Scripture
what is pleasing to God so that they may
strive toward this under the Spirit's
guidance. At the same time, being ready
to follow God wherever He calls, theywill
show In very truth that nothing is more
profitable than the knowledge of this
doctrine" (Institutes I:l7:2,3).
In one of the most magnificent
paragraphs in all of the Institutes (1536
edition), Calvin, concerning the doctrine
of providence, writes, ''By this we confess
that we have all our trust fixed in God the
Father, whom we acknowledge to be
Creator of our:selves and of ahsolutely all
. things that have been created, which have
been established by the Word, Hisetemal
Wisdom (who is the Son), and by His
Power (who is the Holy Spirit). And, as
He once established, so now He sustains,
nOUrishes, activates, preserves, by His
goodness and power, apart from which
all things would immediately collapse
and fall into nothingness. But when we
14 THE coUNSEL of Chalcedon June 1991
callHimalrnightyandcreatorofallthings,
we must ponder such orimipotence of
His whereby He wolks all things in all,
and such providence whereby He
regulates all things - not of the sort those
Sophists fancy: empty, insensate, idle. By
faitharewe to bepersuadedthatwhatever
happens to us, happy or sad, prosperous
or adverse, whether it pertains to the
body orto the soul, comes to us from Him
(sin only being excepted, which is to be
imputed to our own wickedness); also by
His protection we are kept safe,
defended, and preserved from
arty unfriendly force causing us
harm .. In short, nothing comes
forth from Him to us (since we
receive all things from His hand)
which is not conducive to our
welfare, howsoever things may
commonly seem at one time
prosperous, at another adver:se.
Indeed all these things are done
to us by Him, not through any
worth of ours, nor byanymerit to
which He owes this grace, not
because we can . force' His
beneficence to make any
reciprocal payment. Rather it is
throughHisfatherlykindnessand
mercy that He has to do with us,
the sole cause of whith is His
goodness. For this .reason, we
must take care to gmthanks for
this very great goodness of His, to ponder
it with our hearts, proclaim it with our
tongue, and to render such praises as we
are able. We should so revi:rence such a
Father with grateful piety and bUrning
love, as to devote ourselves wholly to His
service,andhonorHiminallthingS. We
should also so receive all adverse thfugs
with calm and peaceful hearts, as if from
His hand, thinking that His providence
so also looks after us and our saiVarion
while it is a!llicting and oppressing us.
Therefore whatever may fma1ly happen, .
we are never to doubt or lose faith that we .
have in Him a propitious and benevolent
Father, and no less are to await salvation
fromHim"(citedinPartee,Op.clL, p. 79).
What Calvin Says About Man
The WestminsterCorifession OjFaith
(N,2) affinns:
"After God had made all other
creatures, He created man, male and
female, with reasonable and immortal
souls, endued with knowledge,
righteousness, and ttue holiness, alier
His own image, having the law of God
written in their hearts, and power to
fulfill it; and yet under a possibility of
transgressing, being left to the liberty of
their own will, which was subject unto
change. Beside this law written in their
hearts, they received a command not to
eat of the tree of the knowledge of good
and evil; which while they kept, they
were happy in their communion with
God, and had dominion over the
creatures. "
With this statement john Calvin is
in agreement. Man, is the crowning act,
the summum bonum, of all of God's
creation. Man "is the noblest and most
remarkable example of His justice,
wisdom, and goodness" Institutes I: 15: 1).
As God's image bearer, man is set apan
from all other creatures 0:15:3).
A key metaphor in Calvin'sview of
man, says Brian Gerrish,is, "themirrorof
God's goodness." Man is to reflect the
image ofhis Maker (1I.eadings In Calvin's
ThealalD', edited by Donald K. McKim,
pp. 107-122). For, said the Reformer,
whereas the entire cosmos is to display
the glory of God, man, in his entirety
(body and soul), especially mirrors the
Creator (Wilhelm Niesel, The ThealolD'
OJ Calvin, pp. 64-69).
Man As God's Image Bearer
According to John Calvin, the
"proper seat" of the image of God (imago
Dei) in man is in the soul. The soul is
immortal; it is the "nobler pan"; itis that
pan of man by which he reasons and
spiritually relates to his Maker. And yet,
every pan of man, physical and spiritual,
is to reflect God's image by "shining
fonh" for His glory (Institutes I: 15:2,3,6).
(Whereas Roman Catholicism makes a
distinction between the words "image"
and "likeness" in Genesis 1:26, Calvin
does not. He views these terms as
practically synonymous [Commentary on
Genesis 1:26].)
choose good. Although he maintained
his free moral agency, the ethical image
was now eradicated, andAdam's (man's)
everydesirewas (is) to do evilcontinually
(Commentary on Genesis 3: lff; 6:5;
Institutes 1: 15:8; 1I:2:26,27; see also WCF
IX,3).
Whereas many Reformed thinkers
(e.g., WCF N,2) maintain that man's
dominion over the creatures is pan and
TheRefonnedviewofmanasGod's parcel of the image of Godin man, Calvin
image bearer is that there is a two-fold. does not. The Genevan in no way denies
image of God in man: natural! theimponanceofthedominionmandate
metaphysical and ethical!moral. of Genesis 1:26-28, but he avers that
AlthonghCalvindoesnotusetheseexact dominion comes as a bestowment
terms, this is clearly his view as well grounded in the fact that man is G o d ~
(Institutes J: 15:3; cf. R]. Rushdoony, By image bearer. It is not, therefore, to be
What Standard?, pp. 131-133). The identified with the image (Commentary
fonner has to do with man as a rational, on Genesis 1:26-28; Institutes I: 15:4).
spiritual,immonalbeing. Thispanofthe
image was defaced by the fall, but not
altogether eradicated. (The fact that the
metaphysical image remains basically
intact, albeit it is marred, is that which
allows non-believers to achieve acenain
level of excellence in law, medicine,
philosophy, and so fOM. This is a pan of
God'scommongrace [Il;2:4, 15; Gerrish,
Op. cit, pp. 120-122].)
The ethical image, which is more
restricted in nature, consists of true
knowledge, righteousness, and holiness
(Col. 3:10; Eph. 4:24). This pan of the
image was erased at the fall, to the point
where fallen man can do nothing that
pleases God (i.e., total depravity). This
can only be renewed in man by the
redemptiveworkol)esusChrist (Institutes
1:15:4). (This is why Calvin can say that
it is in Christ, as touching His human
nature, that we see the image of God in
man perfected /Ibid.].)
Calvin is in agreement with
Augustine that prior to the fall Adam
(man) possessed freedom of the will (i.e.,
free moral agency) and the ability to
choose good (righteousness). After the
fall, however, Adam lost the ability to
The ConstiOJtionaI NaOJre Of Man
Calvin maintains, along with the
vast majority of Reformed scholars, that
man is a dichotomous being. That is, he
consists of two distinct ontological
entities: a physical body and an non-
physical spirit (or soul) (Commentary on
Genesis 2:7). This, of course, is in
contradistinction to the monistic view of
man (e.g., that of G.c. Berkouwer, who
avers that the Bible always views man as
the "whole man," rather than as two
distinct entities which constitute man as
"alivingsoul" /Man: ThelmageOjGod, pp.
194-233]) and the trichotomisticview of
man (i.e., that man consists of three
essentiale1ements: body, soul, and spirit
[see The Scofield Rejerence Bible, note on 1
Thessalonians 5:23]). (It also differs with
the dualism of men such as Rene
Descartes, who radically distinguish
between the physical and non-physical
elements of man [see Gordon Clark
Tlwles To Dewey, pp. 322-324].) In
Institutes, Calvin comends that the Bible,
on many occasions, uses the words soul
and spirit as practical synonyms 0: 15:2).
Within the Reformed camp there
June 1991 ~ TIlE COUNSEL of Chalcedon ~ i,
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are three major theories regarding the
originof the soul (Le., the non-physical
element of man):
1) Pre-eJdstentian)sm: the theory
. that the souls of men pre- existed in a .
previous state prior to the creation of the
world. These are infused into every child
at conception. This view originated in
plato and Greek thinking and has had
little favor wi.thin the Christian church.
i) (latin . traduJ\, .
"blWlch" or "shoot"): the theory that the
s9ul alOIj.g witjl the body is propogated
by \he huwan parents of the child. (This
isAugustine'sview [City OjGqdXIII,14].)
.. 3) Creationism: the theory thltt tpe
body ofmanispropogated by the parents,
but the soill is an inunediate creation of
God. This is Calvin'sview. The EefQrmer
maintains that eaCh and every soul is as
much an ex nihilo creation as was the
original creation of the . universe.
"Therefore we must take it to be,afact that
souls, . although the image of God be
engiaved upon them, are just as much
created as aIlgels are" (Institutes!: 15:5).
M;!n In The Covenant Of Works
, ' , ,
. Eefonnedtheologyingeneralavers,
With the Westminster <jivi!1es, that God
entered into a covenant in the garden of
Ecien with Adam, as the federal head of
the human race. States Westminster
(WCF vri,2,3):
"Thefirstcovenant with man
was a covenant of works, wherein life
was'promisedtoAdam,aitdinhlmtohis
posterity, upon condition of perfect and
personal cibedien,ce ... Man by his fall .
having inade himself incapable ofUre by
d)at covenant, the Lord was pleased to
make a second, commonly called the
Covenant of Grace."
According to Westminster, Adam
was the federal head of all mankind.
When he transgressed the covenant by
fallirlg into sin, the emire human. race
was plunged into l'ijin. Adam's Sin was
ituputed to all ofhis progeny, and they
are judiCially guilty 'due to their
relationship with Adam.
We have previously seen (Calvin
on "The Covenant") that Calvin does not .
use the term "covenant of works" with
regard to Adam in the garden of Eden.
Nevertheless, in his Commentaries (on 1
C<;>rirp:hians 15:45; Romans 5: 12ff.) he
clearlystatesthatsuchacovenamexisted
AccordingtojohnMutray, Calvinlaught
that, "all men were created in the fiI?t .
lUau [Adam], thatwhatGoddesignedfor
all He conferred on Adam, that . the
of mankind was settled in
Adam's person, and that Adam by his fall
ruined himself and drew all mankind
into the same ruin" (Collected_Writings,
Vol. N, p. Calvin's orthodoxy here
isweU maintained (Sadly, the Eeformer,
in his on Hosea 6:7, denies
that the prophet has, in 6: 7, the Adamic
covenant of works in view. For the
opposite opinion . see 0 . . Palmer
Robertson, The Christ OJ The COvenants,
pp.22-25.)
The Imputation Of Sin
We have established the. fact that
Calvin maintained that there is a
relationship between Adam's sin and
that of-his descendants. Somehow this
sin was imputed to the entire human
race. The question is how? There ale
three main theories:
there with Adam, in his loins (Heb.
7:9,10). .
2) The itumediate view: this is the
prevailing theory among Reformed
theQlogians (L Berkhof, Systematic
TheOlogy, pp. 242,243;]ohnMurray, The
Imputatton Of Adam's Sin, pp. 64.). Here
Adain isconsideredto be both the federal
aM the natural head of aU mankind. He
coveiiantau}' (Le., fed!!rall}') represented
the entire race. Thus, when he sinned,
his sin wasimmediatleyimputed to'au in
covellllI1t wi.th him (Le., everyone). This
itumediate imputation leaves all men in
. .
a state of judicial guilt (Rom. 5:12-19).
But Adam was also the natural
head of mankind. Ail. men were thus in
his loins. So, whereas \he guilt of Adam's
sin is viewed as imlnediately imputed,
thepollutednatureisinherited vianatural
generation (see WCF VI,3).
3) The mediate view: those whQ
adhere to this theory, in agreement with
the realists, aver that the whole human
raci was in the of Adam in the
garden ofE9en. But unlike realism, the
mediate itupuiation view mainiains that
Adam'ssinwasnotitumediatelyituputed
to all men. Rather, it is mediated to all
throughnalJ!ralgeneration. Men are not,
thus,guiltyinAdam'ssin;theyareguilty
because they are born CQrrupl
Calvinhe!dtoamewhatmodified
version of this theory. The.
concurredthatAdam Was boththe recieral
and natural head of the whole human
race. But, he said, the sin of Adam was
1) The realist view: . this was not inunedi<ltelyituputed to aU; rather,lt
Augustine's view (Ctty OJ God XIII,3,4). is now imputed mediately through
Eealists aver thatthe whole human race natural generation (Institutes II: 1 :5-7;
was seminally presem in Adam in the Commentary on Romans 5:12-19; see
garden of Eden. The Bible considers alsojohrlMurray,Op.cit,pp.17,18,and
Adam to be the natural (or realistic) head ' john Gerstuer, The Theillogy OfJonathan
of the human race; all men are Edwards, p. 36).
ontologically joined to him. Thus, when
Adam sinned, his sin was imputed to the
entire race because all were (in a sense)
As noted, according to Reformed
theology In general, and Calvin
16 TIIE .. COUNSEL of Chalcedon June 1991
specifically, the doctrine of original sin
teaches that all men, as a result of the fall,
are jUdicially guilty in sin.Adam's sin is
imputed to all. But having inherited a
polluted nature, all men (including
infants) actually and willingly sin (Eph.
4:17 19). Original sin is one; actual sins
are manifold. The fall left man in a state
of "total depravity." That is, fallen man is
able to do nothing that pleases God
(Institutes II:1:811; 2:26,27; 3:25).
Says Calvin, "But let us observe
here, that the will of man is in all things
opposed to the divine will; forasmuch as
what is crooked differs from what is
straight, so much must be the difference
between us and God ... all of them [Le.,
fallen men] [are] abominable before
God .. . they are without any spiritual life"
(CommentaryonRomans8:7,8). Further,
he states, "The whole human race
perishedinthepersonofAdam ... Dullness
and ingratitude follow, for our minds, as
they have been blinded, do not perceive
what is true. And as all our senses have
become pervened, we wickedly defraud
God of His glory" (Institutes II:6:1).
Calvin's reference to man as a "five
footworm,"orasonewhoisunfittoeven
associate with "worms, lice, fleas, and
vermin," speaks to his view of the state of
postfall man. Calvin does not look on
fallen man as wonhless (no one made in
God's image is worthless), but as
completely unwonhy of any of God's
grace (Institutes 1:5:4; Gertish, Op. dt., p.
109).
STAND UP!
Man In The Covenant Of Grace
Since the fall of Genesis 3, manisin
desperate need of a savior. That Savior is
first revealed to Adam in Genesis 3:15.
This is the initiation of the Covenant of
Grace (see Calvin on "The Covenant").
(Adam, in Calvin's opinion, is among the
elect of God [Institutes II: 10:7].) Regarding
this covenant, Calvin writes, "the first
promise of salvation was given to
Adam ... [there] it glowed like a feeble
spark Then, as it was added to, the light
grew in fullness, breaking forth
increasingly and shedding its radiance
more widely. At last when all theclouds
were dispersed Christ, the Sun of
Righteousness, fully illumined the whole
earth" (II:1O:20).n
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June 1991 ~ THE COUNSEL of Chalcedon ;: 17